The Mysticism Of Hamzah Fansuri - Syed Muhammad Naquib al-Attas

JL

THE MYSTICISM 0F pJXCZAH

•by

Syed Muliannnad Naguib al-Attas, M.A» (HcG-ill)

Tlaesis submitted for the Degree of Doctor of Hiilosophy

in the University of London
School of Oriental and African Studies

May 1966

2

ABSTRAGT

This tliesis is presented in two Parts: Part I forms
the full exposition of the mysticism of ]J amz ' g| h Pan§furl, a
Malay §ufl of the 16th century who lived in Barus in North
Sumatra; Part II contains his three extant prose works
edited in romanised Malay and translated into Englishj hoth
the edition and the translation are annotated.

A general picture of the spiritual climate of the
period in which §amzah lived, together with a hrief
hiographical sketch attempting to estahlish his place of
hirth and the span of the period in which he lived - hoth
of them problematic questions - is presented in the first
chapter. Then in the second chapter allegations concerning
the "heresy" in his ideas levelled against him hy Nuru’1-Dln
al-Rahlri of Gujerat, who was in Acheh in North Sumatra in
1637» are critically examined. A conclusion that the
allegations were unfounded is suhmitted. Ghapter three deals
with 5amzah’s mystical doctrines in the domains of ontology,
cosmology a nd psychology. Similarities wlth the doctrines
of Ihnu’1-*Arahi and 'Ahdu^l-Karim al-Jmll are noted.
Ohapters faur and five introduce methodological concepts in
a modern semantic analysis which is employed to ascertain
the meanings of important concepts in 5amzah l s mystical
system. These concepts - the Divine Will, Being, Existence,

3

the Self - are couched in Malay, and comparison with Arahic,
Greek, Persian and Sanskrit terms with a view to establishing
equivalents is attempted, In the conclusion ^amaah^s
contrihutions in Malay classical literature, hoth in the
field of poetry as well as that of rational inguiry is
stated» It is further suggested that IJamsah was the first
man to set down in Malay the §ufl doctrines; that he was the
first man to produce systematic speculative writing in Malay.
A theory on the islamization process in the Malay-Indonesian
Archipelago, in which it is suggested £[amzah played an
important and hitherto undiscovered role, is also presented.

Phe Appendices contain material already given in
the tahle of contents. The most important material there is
the Index of the Semantic Vocahulary of 5amzah's mystical
system, which supports everything that has heen said with
reference to the concepts in 5amzah’s teachings — in
particular with concepts explained in Chapters fo\ir and five*

4

TO m MOTHEE

5

AGKiroyjLEDG-EKENTS

My thaiiks are due to Mr. E.G.G, Barrett, Leoturer
in Malay, School of Oriental and Afrioan Studies, University
of London, and to Lr» M* Lings, Assistant Keeper of Oriental
Manuscripts and Prints, the British Museum, London, for
their supervision which they rendered with oare and
attention; to Dr* R. Roolvink, Assistant Gurator of the
Bibliotheca Academiae Lugduno~Batava, Rijksuniversiteit,
Leiden, for his co-operation and permission in getting some
of the Malay and Javanese texts, which form the suboect of
this thesis, photogi‘aphed for my use.

My thanks are also due to the Asia Eoundation,

Kuala Lumpur, Malaya, for financial assistance rendered in
1963 and 1966; to the British Council: the Visitors Depart-
ment in London and the Office in Kuala Lumpur, Malaya, for
financial assistance rendered in 1963 and 1966; to the
Government of the State of Johore, Malaya, for financial
assistance rendered in 1964; and to the Oentral Research
Eund, University of London, for a research grant in
connection with research in Leiden in 1963*

Last but not least, my grateful thanks are due to

6

m j wife,>Maureen, wTiose perseverance, patience, courage and
cheeriulness in the midst of the most trying circumstances,
have "been a great source of encouragement in the fulfilment
of this thesis*

7

TABLE OE CONTENTS

PARL I

A comprelieiisiTe and. detailed account of §am 2 ;ah
Ean§uri’s mystical ideas and teachings.

Page

INPRODUCTION...

CHAPIER I : 9amzah Pangurl...

CHAPIER II : 9 amzal:1 contested "by Nuru’l-Dmn

al-Ranlrl...

CHAPIER III : 5 amza t L,s m etaph.ysics and teacliingSi

(a) A.spects of Oneness.

(L) Tbe world of created things,...

(c) Creation and the doctrine of

perpetual creation...

(d) Ihe Pixed Essences

( al-a t yanu i l-thabitah ).........

(e) IHe Spirit (Nyawa : al-ruh )

and the Soul (or Self (Diri :
al-nafs ) .

(f) Ihe Divine Attrihutes ( al- g ifat ).

(g) Ihe meaning of 1 extinction‘ ( Dana’ ),

and its relation to gnosis ( ma *rifah )
and freedom ( ikhtiyar ).

11

19

59

111

112

124

150

156

145

156

165

8

Page

CHAPTER IV : ]Jamzah' s concept of the Divine

¥ill ( iradah ) as demonstrated in

his application of the Malay word

hendak - a semantic analysis; 186

(a) Conceptnal structnre of the

word hendak ... 188

(h) Derivatives and their conceptual

structures.. 199

(c) Conceptual distinction between

hendak and mahu ... 211

(d) 5 amza h- ,s concept of the iradah .. 214

CHAPIEB V : Key words in 5amzah’s mystical

system - a semantic analysis: 238

CHAPIER VI : Conclusion... 293

PART II

An annotated romaniaed Malay edition of ^amzah's
three prose works and an annotated English translation
of the texts.

INTRODUCTIOH. 340

CHAPTER VII : Asraru’1- «Arilln . 382

CHAPTER VIII : Bharahu’ l-^Ashigin . 474

CHAPTER IX : Al-Muntahi ... 320

CHAPTER X : The Secrets of the Gnostics....... Pj64

CHAPTER XI : The Drink of Lovers... 683

CHAPTER XII : The Adept. 742

9

APPENDICES

Page

I Passages of texts quoted in Cliapter I fronL
an anonymous Malay work of the 17th. century
(Marsden Collection no.11648, Lihrary,

S.O.A.S., TJniversity of London) rendered

into romanized Malay....... 7&6

II Passages of texts quoted in Chapter II from
Ranlri^s Tihyan fi Ma*rifati* l~Adyan (Cod.

Or. 3291j Lihrary, University of Leiden)

rendered into romaniaed Malay.. 7 q |

III Passages of texts_quoted in Chapter III

from Ranlrl 1 s Jawahiru^l-^Ulum fl Kashfl’l-
Ma'lum (Marsden 6 ollection no. 121$I, Ijibrary,

S.O.A.S., University of London) rendered into
romanized M[alay... $03

IV Passages of texts quoted in Chapters II and

IV from Ranlrl's gu.inatu^l^Siddig li daf'1*1-
Zindlq (Maocwell Collectlon no.93» Library , ’

R.A.S. London) rendered into romanized Malay.. ©04

V Passages of texts quoted in Chapter III from
Hamaah^s Sha f irs (Cod. Or. 2016, Cod. Or.

3374*? Cod. Or. ^372, Lihrary, University of

Leiden) rendered into romanized Malay. $'2,

VI Pacsimile of the text of 5 a21za l L,s Al-Muntahl
(Cod. Or. 7291 (iii), Lihrary, University of
Leiden) . 82,8

VII Alphahetical index of the semantic -yocahulary

in gamaah^s mystical system.. S50

Cited Bihliography. 6,75

PART I

11

INTRODUOTIOCT

The aim ol this thesis is to give &n expository
account, comprehensive and detailed, ol the mystical ideas
and teachings of gamzah Pan^url. Although parts of this
Malay §ufi*s ideas and teachings have been commented upon
hy several Dutch and British scholars in various ways and
different contexts, their comments have heen selective,
hrief and extremely limited in scope. 0f these comments, one
deserving mention as heing ahove the others is perhaps that
of Hendrik Kraemer of Amsterdam.^ But even this account is
very sketchy, and Kraemer’s hook is not meant to deal
exclusively with ^CamaahAs mystical ideas and teachings, hut
with a general account, as far as North Sinnatra is concerned,
of the mysticism that prevailed there in the first half of

p

the seventeenth century. The suhgect proposed in this
thesis has not heen attempted hefore.

The method hy which I propose to pursue this suhgect
is twofold. In the first instance the usual methods of
commentary will he applied. The hasis from which 5amzah’s
mysticism is deduced will he his three prose works and

1. In his doctoral dissertation presented to the Eaculty of
Letters and Philosophy, University of Leiden, 1921,
entitled Een Jayaansche Primbon uit de 2estiende Eeuw .

2. See Kraemer, op .cit; . , •pp r ."~21ff . ' Poj^co^ 11

contents of ^amzali r s prose works (notes 4 and 9 helow)
see ihid., pp.34-46.

12

7

selections from his verses, a?he three prose works are the
Asraru’ 1-^Sritln ,^ the Sharabn* 1- 1 Ashigln ,^ ancL the Muntahl .^
So far as I know, these are the only prose works of gamzah
still in the original Malay. I also use verses from his
various Sha^irs ^ dealing with the nature of Unification
(taw^id), G-nosis ( ma^ritah ) and the Science of the Path
( 1 ilmu > 1-suluk ); ^ the Sha 1 ir Perahu ^ and the Sha * ir Dagang . 1 ^
My method of commentary, in which explanation of the mystic's
ideas and teachings is largely guided by comparisons with
similar ideas and teachings found in the writings of earlier
mystics - perhaps even linking them as sources of origin ~
is a method that is generally employed in such expositions.
But such a method by itself cannot necessarily claim

3. My annotated romanized Malay edition of these three prose
works appears in Chapters VII, VIII and IX. ]X[y annotated
English translation of the works appears in Chapters X,

XI and XII. An annotated romaniaed Malay edition of the
writings of ^amaah Pansuri, in which is included a large
selection of his verses and two of his prose works has
been presented by Doorenbos. But for all this see below,

pp. 340 -363.

4. Cod. Or. 7291 (I), Bibliotheca Academiae Lugduno-Batava,
Leiden. Pormerly in no.66 of the Snouck Hurgronje
Collection. Hereafter cited as Asiar .

5. Cod. Or. 2016, Leiden. Another version in Cod. Or. 7291
(II). Hereafter cited as Sharab .

6. Cod. Or. 7291 (III). Eraginent of another version in
Cod. Or. 1952, Leiden. Hereafter cited as Muntahl .

7. Sha 1 ir is the Malayaniaed foi?m of the Arabic &hl > r .

8. Cod. Or. 2016; Cod. Or. 3374, Leiden, and Cod. Or. 3372.

See also Doorenbos, J., De Geschriften van Hamzah Pansoeri ,
(diss,), Leiden, 1933j pp.lĕ-119. herealter cited respecb-
ively as 2016 , 3374 and 3372 . Doorenbos' work will be
cited hereafter as Doorenbos .

9. A fragment from 337*K Hereafter cited as Sha|ir Perahu .

10. A fragment from 3374 . Hereafter cited as Sha*ir 'Dagang .

13

guarantee against the oommentator 1 s reading too much into

what the teirt says, or too little, or inserting his own ideas

in place or absenoe of those giTen in the texts« Ohoec.tivity

in the interpretation of the texts - and therefore the ideas -

is not guaranteed, Por this reason I am introducing, as part

11

of my method, a general linguistio and semantic approaoh»

!3?o the hest of my knowledge this latter method, in the
manner in which 1 am applying it here, has not heen applied
hefore in any study of Malay (Indonesian) mysticism. By
means of this method of approach it hecomes possihle to
discover the conceptual system of ]jlamzah 1 s mysticism not
merely as its component parts, hut as a whole. Selecttion of

11. Bor orientation to this approach, see the following: in
General Binguistics: Sapir, E 0 , Language, an introduction
to the stu<3y of speech, New lork, ly49; whorf, ,

Languag€u thouglTt ancPreality », edited hy J.B. Oarroll,

Mew lork - London, *in rntroduction to Semantics:

Ullmann, S., Principles of Semantios , Glasgow - Oxford,
2nd t edition, 1939; SemanUics^^ an introduction to the
science of meaning . Oxford, 1962; Jn Oeneral Semantics:
korzy‘bski. X., TScIence and sanity , Lakeville, 4th
edition, 19585 dgden, C.k., and Eichards, I.A., The
meaning of meaning , London, 1923; Ohase, S., Ihe tyranny
of words ,"I,"o~ndon, 1938; Henle, P«, Language' thougnt ana
culture T Michigan, 1958; in Phllosophy of Symbolism:’
Oassirer, E., Ihe philosophy of symholic forms , New
Haven, 1953» 3"Vois.V vol.I; Language and mykh . translated
hy S. Langer, New Xork, 1946; Langer'," S., PhiTosophy in
a new key , Camhridge, Mass., 1942; Wittgenstein, L.,
fract'atus Logico-philosophicus , translated into English
hy 0 ,K." Ogden with an introcLuction hy B. Russell, London,
1962; Philosophical Investigations , in 2 parts, translated
hy G.E.M. Anscombe, Oxford, ; l n Semantics of the

Qur’an: Izutsu, L., The st ruct ure of the ethical terms in
the Our^an, Tokyo, 1959; "dod^ahd Man" in the Koran, Tokyo,
l"9ĕ4; in Islamic Semanticsl al~G-hazzgLlr, Tah5fut al-
Palasifah, translated hy_S q A, Kamali, Lahore", 1958;
ihu Aushd, Averroes’ Tahafut _al-Tahafut , translated hy
S, Van den 'Bĕr^BT, ’ London^ 195^ *

14

key wor&s in the vocahulary of gamaali^s mystioal system, and
analysis of their underlying concepts and relations with one
another hecome a matter of prime importance in such a stu&y
as th±s« With respect to this, there is no systematic method
of selection of key wor&s, But neither is selection &one
arhitrarily, if 1 arbitrary’ is to imply lack of discrimina-
tion, A selection of key wor&s as inten&ed here must pre-
suppose full knowle&ge of the language, full comprehension
of the meaning structure and full participation in the
linguistic consoiousness, In dealing with mystical literature
such as this, where the author was not only a §ufi, hut a
§ufi poet as well - tlie hest an& greatest representative of
Malay Sufism - it is not sufficient merely to expoun& its
concepts an& to descrihe its history, In&eed, one must
plunge into the depths of its emotional currents, he at one
with its sentiments, feel one l s way into its symhols, Only
after having imhued oneself in these can one seek to impart
a scientific eicpositiono In this the motto should he not
merely scholarship, hut life as well,

I have referre& to selection of key wor&s in the
vocahulary of !gamzah f s mystical system, By vocahulary I mean
the semantic sense of the term, not a mere gathering together
of wor&s - unorganize&, except perhaps in alphahetical form
use& in dictionaries; I mean an organize&, systematic gestalt ,
an arrangement in meaningful pattern, In this sense, then, a

15

vocahulary is not single or homogeneous, "but has its own
sphere of conceptualization, a network interrelated* In
Igamaah^s system the vocahulary employed does not mainly
consist of new words; they are Malay words that were all
existing even perhaps in pre-Islamic times* But it will he
demonstrated that the conceptual network imposed upon these
already existing words is new and significant. It is part of
the aim of this thesis to discover how in §amzah 1 s system the
vocahularies and suh-vocahularies are used and organized*

This method will show that, since words do not reveal
the oh^ective reality of the things descrihed ? hut rather
concepts of them, what is important is to comprehend the
meanings of words not standing alone, hut within their
particular fields • Furthermore it will show that meanings of
words are affected hy the whole system* Part of the study is
to make a distinction hetween what words in ^amzah 1 s system
have hasic meanings and what have relational meanings. This
hears a cloee relationship with the distinction hetween
context and semantic field* In §amzah - as we shall see -
certain words which may he regarded as hasic, have acquired
relational meanings, and as such they hecame important
•technical* terms in his system* One of Ranlri’s main pitfalls
in his comprehension of 5 amza l L,s mysticism is precisely
failure to distinguish the difference hetween these distinc-
tions. As the results of this method will appear in Chapters

16

III» IY and V, I trust ttiat it needs no furth.er elaboration
here.

I tiave mentioned my method as heing twofold, and
that in the first instance the method of commentary will he
applied to primary sources. That these sources are authentic
is for me heyond douhto I suggest three main proofs of their
authenticity* The first is the fact that Ranlri» gamzah’s
yehement denouncer, had quoted them, in some cases verhatim,
in others paraphrased or summarized. Ihe second is the fact
that the texts reveal the author to have masteiy over the
suhject, and this mastery is revealed not in the suhject
matter of the texts, hut in the manner the texts present the
suhject matter* In the period contemporaneous with !gamzah -
and I would go so far as to suggest that even in the periods
hefore and after gamzah - we are unahle to find any other
mystical writing in Malay that can he attrihuted to any Halay
mystic» whose style in prose as well as in poetry reaches the
stature achieved hy §amzah. With the exception perhaps of
Shamsu^l-Dln of Pasai, mystical writing in Malay, during the
period following £Eamzah 1 s, is rigid, awkward, unintelligihle
to the uninitiated as the suhject matter is usually couched
in a language that is forced into an Arahic crucihle. These
indications reveal that the authors of these works were not
masters, either of their suh^ect matter or of their language*
But in 5amzah f s works the texts reveal a language that flows

17

effortlessly, in prose as well as in poetry; a succinct
demonstration that the author, having instilled into his
mind and heart the mystical doctrines he learnt in a
foreign tongue, and having imbued himself completely with
those doctrines, translated his thoughts into his native
tongue of which he was a \mique master» In the period
before ]Jamzah, we know of no instances of Malay writings
such as §amzah's; and in the period following that of
§amzah, the only notahle authors who wrote on mysticism
in good Malay were Shamsu*l-Din of Pasai, Eanrri and
1 Ahdu’ 1-Ra 5 uf of Singkel. It is true that even in $amzah

there are instances when the language is employed rather
awkwardly, hut it must he pointed out that such instances
only occur in translations of some Quranic texts, gadiths,
or passages in Arahic or Persian from some §ufl poets and
writers on doctrine. Ihese instances are insignificant as
they are not many„ Purthermore, it is understandahle that
this should happen, especially where Quranic texts are
involved, as even to this day extreme caution is exercised
in translation, so that the results hecome literal in an
exaggerated sense, for fear lest the original meanings he
lost. Ihe third main proof of the authenticity of the texts,
which to my mind is the hest proof of this kind and the most
indisputahle, is the proof resulting from the semantic
approach already outlined. Words in a system of this nature
do not scramble hy themselves Munchausen-like to form a

18

semantic vocabula:i?y, to associate parposeiully with. one
another in meaningful patterns forming semantic fields of
their own. Behind the conceptual structure prevailing as a
whole throughout the system, we cannot help hut conclude that
its author hnew exactly what he was writing ahout and how to
express it.

19

OHAPTER I

Heither the date nor the place of gamzah Fansurl‘s
hirth has been estahlished, and the span of the period in
which he lived and flourished is still a problematic question.
There are no known recorcLs, or even chronograms and other
such literary devices that enahle us to determine §amzah’s
date of hirth* As regards the place where he was horn, this
has heen discussed hy several scholars in the pastj and almost
all seem to have taken it for granted that he was horn in
Barus, a place situated on the east coast of North Sumatra.
Barus is identical with Eansur, an earlier Arahic name for
the same place, and the fact that Ean g url (of Pansur) is
part of ^amzah's name has no douht given rise to the belief
that he was horn there. This guestion now seems to have heen
a closed matter, and it has never heen reopened, Xet it
seems to me that from ^amzah's own verses there is enough
indication to make one douht even this, and to urge one once
again to review the cjuestion of his place of hirth as prohlem-
atic, and to forward a more satisfactory solution* In what
follows presently, I propose to present this more satisfactory
solution, and in so doing to try to estahlish the fact.

In his verses gamzah always refers to himself as

20

1 ?

from t>otti Barus and Stiatir Nawl in Siam. Ttiese two places
must tiave been of such. significance to £[amzah that tie should
attacti tiimself to ttiem in a manner - it would seem ~ that his
readers and posterity might he duly reminded of their import~
ance in his life. He had visited various places more well
tmown, in the Middle East, in the Malay Peninsula, in Java ~
including centres of religion and of learning - and yet he
did not choose to call himself after any of them, In the
Sharahu’ 1- 'JLshigln , ]jj[amzah refers to himself as al-Mudunayn
(of the two cities), 1 ^ which according to Doorenbos might

14

have been a mistake for al~garamayn (of the two holy cities),
referring to Makkah and Madlnah, both of which §amzah had
visited* But the fact that ]jj[amzah had to these two holy

12. Bhahr Nawl (or Shahr~i~Haw ) is the Persian for Hew Town.
Bormerly 3mown a!s Ayut * ia, it was founded in 1350* The
master navigator ( mu 1 allim ) Shihabu’ l-Dim Atymad ibn Hajid,
in his navigational tract ‘entitled Hawiyyat al-ikhti s ar

fI 1 ilm al~bih a r (dated 1462), mentioned Bhahr Nawi In
thĕ section on sea routes of Ghina* Several other nayiga-
tional tracts were written by the master navigator Sulay-
man bin A£miad al-Mahri who died before 1555* Two of
these, the ^TJmdat al-mahriyyah fx dab t T ilm a 1 -bahriyyah

and the Kitab al-minha^ al-fakhir fl 1 ilm al-balir al-
zakhir , contain directlons f’or mariners coasting the
Malay Peninsula and also mention Shahr Nawl* Until as
late as 1740 Shahr Nav;I still appeared on early European
maps under the form Sornau . (See Wheatly, P., The G-olden
Khersonese, Kualn Lumpur, 1961, pp.233-243)• Shahr

Nawl is also^mentioned in the Ma t la’u ? 1-Sa 1 dayn of
^Abdu^l-Rasaag. of Samargand (see Browne, iT.U./ A literary
history of Persia , Cambridge, 1956, 4 vols., vol.III,
p*396. Also pp.428-430.) Hereafter cited as Literary
history of Persia .

13. See my edition, last page of the treatise. See also

£291, p*110.

14. Doorenbos , p.204, note 6 0

21

cities does not entitle laim to adbpt tlie sobriquet of
al-Haramayn . Doorenbos is clearly incorrect in liis con^ecture,
for to my mind al-Mudunayn (it should in fact read al-Madin -
atayn ) is correct, referring not to Makkah and Madinah, but
to Barus and Shahr Nawl, Tliat one should link one^s name to
that of a place is a tiadition that is widely loiown, and the
name of the place thus linked is usually one's 'birthplace.
Hence Shabistarl, Jamx, Baghdadl, Shlrazl, Bis^aml, Jllanl -
and a host of others made famous by the §ufls who were born
there. Obviously then, either Barus or Shahr Hawl is ]£ amza h. ,s
birthplaoe, But which?

Barus has been famous for its camphor. In earlier

times the Ohinese referred to this place as Pin-su, or

Pan-ts’ut in Cantonese,^ which form represented the sound

Pansor or Pansur* The mediaeval Arabs and European writers

referred to Pansor or Pansur as Pansur or Pansur, The name

♦

Barus was used by later writers to distinguish its main

-l s~

product, CEimphor, from that of Japan, Oamphor is a substance
found in a species of pine-like trees n Ihe best guality
resembles crystal, but there are others that are flaky,
balmy and greasy depending upon the species of the trees and
the places where they are grown, Usually it is obtained by

15. See Hirth, P* and Eockhill, W.W., Ohau Ju Kua on the
Ghinese and Arab trade in the twe llth' and_ tdiirteenlH'
conturies' , '5~t, Petersburg, '1911, pp»l93-19^> also note 1,
lierealter cited as Ghau Ju Kua .

16. Chau Ju Kua , p,194, note 1,

22

splitting open the heart of th.e tree."^ Xt is important to
3mow something about camplior as such Imoiirledge throws some
light upon a number of ^amzah’s verses where he speaks ahout
himself. In the first tvro lines of a verse he says:

9amzah Eansurl dinegeri Melayu,

13

Tempatnya kapur didalam kayu .. *

Here he is simply saying that :ln the "land of the Malays"
(referring to Sumatra) his dwelling place is in Barus, where
"camphor [is found] in the wood." Another verse hegins:
gamzah nin agalnya Bansurl „.

revealing the fact that he is originally of Bangur (Barus) •

But note that in hoth these two verses the words tempat and

agal merely mean a p lace of origin ; and origin can mean not

necessarily that he was horn there, hut that his family came

from there, that his relatives and his ancestors came from

Barus, that he himself might not have heen horn there. But

it may he arguecL that in another verse he seems to give the

impression that he was horn in Barus:

Hamzah Shahr Hawi terialu hapus,

Seperti kayu sekalian hangus;

A§alnya Laut tiada herharus,

Menjadi kapur didalam Barus.

Literally: wgj^ah 0 f Shahr-i-Naw is truly effaced.

Like wood, all hurnt to cinders;

His origin is the Ocean without currents,

He hecame camphor in Barus.

17.

18.

19.

20 .

pp.193-194»
P*71*
p.13.

P-89.

notes 1 and 2.

23

Tb.e f±rst two lin.es g±ve a striking analogy: the wood or tree
±s like his htunan existence, possessed of a form ( ,jasad );
when it burns away in intoxication for love of the One
( *ishq ) - like the tree reduced to ashes - it is annihilated
( fana’ ); and just as the camphor is all that now remains of
the tree, so he regains his spiritual existence in God
( baqa’ )• The third line completes the picture; in this state
of mystical annihilation, he returns to his origin as a drop
returns to the ocean of Absolute Beingo Ihe last line is
problematic, for at first sight it seems to mean that ]Jam za h
was individualized as external existence ( men,jadi kapur ),
that is, born v in Barus» But upon closer scrutiny this notion
is far from true* ¥hat does men.jadi kapu r mean? OTie last two
lines of yet another verse furnisli us w3.th a clue:

Hamzah gharlb Unggas Quddusl^

Akan rumahnya Bayt al-Ma^murl,

Kurslnya sekalian kapurl, __

Dinegeri Fan§url mina’l-ashjarl•

§amzah the stranger is [in reality] the

Holy Bird,

His ^house' is the Bayt al-Ma^mur Ci.e. the

heart],

His I mrsl is all camphor,

In the land of Ean§ur [extracted] from trees.

Here it is revealed that men.jadi kapur means to be in the’
station of the kursl , and this can mean two things. Ihe first
meaning is a general one in which Irursl means seat« In this
case all that £tamzah is saying is that Barus is the seat of

21. Ibid ., p.5^.

24

his aotivity s of his whole life. This is the same as saying
that Barus is his dwelling place. The second meaning has a
mystical connotation and in order to interpret this a little
digression is necessary to explain the relevant part of the
§ufl cosmology. In Islamic eschatology the Kursi is the
Pootstool under the Div±ne Throne ( al-^Arsh ). According to
Ihnu’ 1- 1 Arahi and other Sufrs } and to Jili in particularj the
manner in which God creates His creation is that f±rst the
creatures are individualized in the Divine Knowledge ( ^ilm )
in a transcendental manner without any differentiation. Ihey
are then made to exist synthetically and virtually in the
^Arsh, and are manifested analytically as potential ex±stents
in the Kursl . All these individualizations occur spiritually
and the creatures have not yet received the name "creation",
for they are not yet separate, as it were, from the Divine
Essence ( Dhat ). The first ohjective individualization occurs
in the Highest Pen ( al-£>alamu> l~A 1 la ) , and here the Oreator
and the creatures hecome distinguished. The Pen "imprints"
the creatures 1 forms of existence on the Guarded lahlet
( al~Lawhu* l~Mafrfu g) as the mind, so to speak, imprints ideas
on the soul* ^ So then, to apply this idea to men,jadi kapur
didalam Barus, the line does not convey the meaning that

22. ‘Ahdu^l-Karlm al~JllI, Al-Insanu*1-Kam jl, 2 vols, in 1,
Oairo, 1956, vol.II, pp.6-12. See aisoTicholson, E.A.,
Studies in Islamic mysticism , Oamhridge, 1921, pp.111-112
and note 3* ou p.112..Jili f swork will hereafter he cited
as Insgnu*l~Kamil . Nicholson’s work will hereafter he
cited as iS tudie s ,

25* See

25

£[amzah was t>orn. in Barus, raiher - taking tlie similitude of

the oamphor in tiie tree - it refers to rbnu’1- l Arabi , s

dootrine of original potentialities ( isti^dad a g ll ) whioli

3Jamzah endorses* In this cas.e it means that it was of

5 amzah’s potential nature (i.e. when he was in the state of

the Kursl) to be a Malay of Barus, irrespeatiire of where he

would be born* Ihis mystioal interpretation fits in well with

the preceding lines of the verse as it then means that he

mystically attains to his original state in Barus* But if we

are to apply a more mundane interpretation, then it would

even be possible to imagine that §amzah was conceived by his

mother in Barusi In this case we must accept it as most

probable that his mother* perhaps together with his father,

left Barus for a time and gave birth to him elsewhere,

returning to Barus when he was still an infant. Or having

been born in the foreign place, gamzah remained in that

place, returning to Barus after the death of his parents.

Seen in this light, the significance of Shahr Nawl is

clearly revealed. In the first two lines of this verse:

§!amzah nin agalnya Kansurl, _ 04

Mendapat wugud ditanah Sliahr Nawl ,,,

5 amzah is originally of lan§ur,

He acguired his existence in the land of

Shahr-i-Haw .♦♦

]Jamzah is telling us that originally he was of Barus, but
that he acquired his existence in Shahr Nawl. The word

24. 3374 , p.13.

26

existen.ce ( wu.iucL ), generally speaking, refers either to the
state o£ being, or existing, pertaining to non-beings - in
which case it exists only in thonght; or it refers to Real
Being, pertaining to the Self-existent Essence of G-od. In
the sense in which §am.zah uses this word in the above guota-
tion, he is referring to his own existence, not to a mystical
state, and this means that he acguires his human form and
q.ualities. This can mean none other than reference to his
birth into this world. Q?wo other verses support this
conclusion:

]Jamzah Shahr hawl terlalu hapus,

Seperti kayu sekalian hangus; ..♦

Ihis is the first two lines of the verse already quoted in

connection with the analogy of the camphor in the tree. Now

if we take aside the expressions terlalu hapus (truly

effaced) and sekalian hangus (all burnt to ainders), we get

gamsah Bhahr Hawl ... seperti kayu (like wood) ... emphasising

the physical §amzah* Bearing this in mind let us move on to

the next verse which begins:

- - - - 25

$amzah Shahr Nawi jahirnya Jawi ... ^

|[amzah of Shahr-i-Naw is born [also: 'has the

appearance of‘] a Malay ...

There is no need to go further. Apart from the fact that he
tells us he was born a Malay, we must not consider it a
mere coincidence that he connects his birth (g ahirnya ) with
Shahr ITawI by mentioning Shahr Nawl along with aahir . In this

27

and in tlie guotation immediately preceding it, both referring
to !gamzali as a pliysical entity (z aliirnya Jawi and seperti
kayn ) §;amzah, I suggest, purposefully lihks himself with
Shahr Nawl and not with Barus - another strong indication
that he was in fact horn in Shahr Nawi.

Having hegun this chapter on the question of 5amzah’s
place of hirth, it is appropriate that I should now attempt
to present a worthwhile sketch of $amzah f s life and times, as
far as it is possihle from the scanty hits and pieces of
information gleaned again solely from his verses„ As far as
I know, whatever information of this sort that exists is
exceedingly scanty* What I shall attempt here will he full of
gaps impossihle to hridge on account of the ahsence of
recorded factsj nevertheless, it is hoped that it will throw
some light upon several important points hitherto unknown in
the study of ^amzah f s teachings and ideas.

To hegin mth, if we are to accept his Sha f ir Dagang
as part of an early autohiography, such writing heing not
uncommon among Sufx poets,^ then it seems that his parents
died when he was still young, lea*ving him in straitened
circumstances which eTentually forced him to lead the wander—
ing life of a trader in many lands, Huring this period of
travelling he must have made his acguaintance with §ufism

26, Ihid », pp*18-25» Dagahg comreys hoth meanings of
^trade r 1 and 1 traveller^.

27* Talce, for example, Sa f dx» Literary histoiy of Persia, II,
pp. 526ff. ~

28

into which. he iinally became fully initiatecl, Erorn the life

of a wandering trader £[amzah now passed onto the life of a

wandering mystic learned in the doctrines of the §ufls. He

had travelled in the Middle East and in Java. He had been in

Siam and in Malaya. He tells us that, notwithstanding the

fact that he had journeyed far and wide in quest of God - his

travels extended from Makkah to Kudus - he finally discovered

God within his self:

§amzah Pan§url ciidalam Makkah
Menchari Tuhan di Baytu - l~>Ka * b ah;

D[ar]i Barus ke Kudus terlalu 2 payah,

Ikhirnya dapat didalam rumah* ^

f amaah Fan§url in Makkah
earches for God in the House of the Ka ! bah;

From Barus to Kuduis he wearily goes
At last he finds [Him] in his house.

§amzah spoke and wrote fluent'ly Malay and apparently also

Arabic and Persian, and perhaps other languages of the

Indonesian Archipelago* Dutch scholars who have touched upon

matters relating to §amzah have considered the queation as to

28. Doorenbos thinks that didala m rumah refers to Bhrus (see
Doorenbos, p.l), but Tthink 'his guess is incorrect. In
this case rumah refers to the self ? and this interpretatio:i
is more_inTTine with the_spirit of the verse* Generally
the §ufis use the word dar (house or mansion) to refer_to
the self. See for emample' 'Sa ! du’ 1-Dln Mahmud Shabistari ! s
Gulshan~i-Ra z ( ihe Mystic Rose Garden ), the Persian tearb,
with an ISnglish translation ahd_notes, chiefly from the
commentary of Mu^.ammad bin Jaljya. Lahijl, by E.H. Whinfield
London, 1880, pp.68 and 76._lhe Gulshan-i-Raz will here-
after be cited as Shabistar i» See also Jalaiu’l~Dxn Ruml’s
Mathnawl, edited from the oldest manuscripts available,
with critieal notes, translation, and commentary, by

R.A. Hicholson, London, 1926 (4 Books in 2 vols.),^Book IY
1556* Ihis work will hereafter be cited as Mathnawl.

29. 2016 , p.76.

29

wliere tie learned his Persian a very puzzling one indeed, for

as far as is known, ■bh.ere has been no indicabion ho show hhat?

he had ever heen to Persia* In view of his close connection

with Shahr Nawa, a name which must he regarded as a ’witness

term* reflecting Persian predominance in the Muslim population

there, the puzzle can now be unravelled* The fact that

liTred in Shahr Nawi for a considerahle period means that

there was a sizeable Muslim population there, As I have

suggested ahove, the Persians predominated in the composition

of that Muslim population - otherwise why would the place he

known to the Muslims under a Persian name? Another signifi-

cant fact is the possihility that there esisted in Persia a

town hearing the same name of *New Town' 0 In one of the

verses in the Pa 1 rIlvh-i-Guzrd a■> cromposed in 1330 hy a

Persian historian ^amdu^Llah Mustawfl al~Qazrvini, there

occur these lines;

Ohu ma.jdu* l~Mulk az tagdir !tzid
Shahadat yaft dar gah ra Maw Shahr
Biga§di §ahihi Diwan Muhanimad
Ki dasturi mamalik hud dar da h r ,,,. y

30, An accurate ms* transcribed in 1433 was published in
facsimile in*Tl910 in the E.J.W, G-ihh Memorial Series
(vol. xiv, 1) followed in 1913 by an ahridged English

translation, with full indices, hy E.G. Browne and E.A.
Eicholson (vol, xiv, 2). Por a summary of its contents,
see Literary history of Persia, III, pp*90-95*

31 . Ihid .", p.Sy.

32. Tbii *, p.30. The text is in Arahic script* Ihe transliter-
ation is mine* Browne*s English translation on p,31:

Since Majdu’ 1-Mulk, hy God-sent destiny.

A martyr^in Eaw Shahr 1 s plain did die,

By the Sa£ib~Diwan Muhammad 1 s spite,

Who ruled the land with unrestricted might ..,

30

ITaw Stiahr was a town situated not far from Maragha in the
province of il&harbayjan* As X have noted earlier, Shahr Kawi
was known to the Persians and one of their historians made
mention of it along with others as an important trading
centre Kot only was Shahr Nawi famous to the Muslims
under a Persian name, hut it was also known among Europeans
in its Persian form appearing in various europeanized
versions for until as late as 1740.It should not he
surprising, therefore, if $amzah should have learned his
Persian in Shahr Nawx from tlie Persians. ^

Xhe knowledge of Arahic and Persian and his particular
hent of mind and poetic talents opened for him the threshold
of §ufism in a manner never hefore - or perhaps even after -
e:nperienced hy any other Malay. §umzah can with justification,
hoast;

gaauaah miskin orang 'uryanr
Seperti Isma*Il menjadi qurhanl;

Bukannya T Ajami lagi T ArahI - _

Senantiasa wa§il dengan Yang Baqx.

£Iamzah the poor is a T naked’ person.

Like Isma T xl he hecomes a sacrifice;

He is not a Persian, nor is he an Arah -
But he is constantly united with the

En&uring One.

33* See ahove, note 12; Literary history of Persia , III, p.398,

34. See ahove, iiote 12* lAieatiey, op.cit .» p.235Y note 3*

35. Por a discussion on Shahr Nawi"and"“other signiiicant
matters, see my Note on the opening of relations hetv/een
Ohina and Malacca, ^ li03-p3 < Journal of tlie Maiayan Branch
o£ the Boyal Asiatic Society, vol.38, pt.I, 1965? pp*260~
264. Ihe Journal will hereafter he cited as J.M.B.R.A.S,

36. 3374 , p.121

31

In anottier verse Tie reveals that he telonged to the

Qadiriyyati Order;

gamzan nin agalnya Pan§nri
Mendapat wujud ditanati Stiatir Nawi;

Beroleti ktiilaiat l ilmu yang 'alx __ ^

Daripada 'Ahdu’l~Qadir Sayyid Jllanl. '

]Janizati is originally of Eanipur,

He acguired his existence in the land of

Shahr-i-Haw;

He achieved his lofty spiritual knowledge
Prom , A‘bdu 5 1-Qadir Sayyid of Jllan.

It seems to me that during his travels §amzah visited

Baghdadj the great centre of the Qadiriyyah Order, where

^Abdu’1-Qadir was and still is regarded as the patron saint.

There he ohtained his hay 1 ah ^ and perhaps his i t jazah from

the Shaylch of the Q,adiris:

Shaykh al-Pan§urI terlalu •all^ _ 7 q
Beroleh khilafat dihenua Baghdadl ,.. ~

Ihe Shaykh of Bangur is most lofty [in learning]
He attained to his spiritual knowledge in_

the land of Baghdad ...

and he reports that this Sliaykh of the Qadirls was also
called 1 Ahdu 9 1-Qadir after the founder:

amzah nin ‘ilmunya jahir > _
'stadhnya Shaykli 'Ahdu’1-Qadir ...

Hamzah l s knowledge [learning] is_clearly manifest,
His teacher was Shaykh ‘Ahdu^l-^adir ...

37. IhicU, p.13; 2016 , p.53.

38. Por this term see the Bncyclopaedia of Islam , edited hy
M* Th. Houtsma , T.W. Arnold, R. Basset, and R. Hartmann,
Leiden, 1913-1938, 4 vols, and supplement, articles

Bay 1 a and Idjaza . Ihe Encyclopaedia of Islam will here-
arter he cited as E.I.

39. 2016, p.91.

40. TETcC. , p.47.

52

But tliis may not refer to an actual person called by tliat

name wlio personally tanglit £Tamzah5 ms-y well refer to the

founder to whom he is liiiked throngh the spiritnal geneology*

It has been said in the beginning that jgamaah^s dates

of birth and death are unlmown and have not yet been

established* Since there is, as far as I know, no way of

establishing these dates, it would be futile to speculate

upon this question. Eurthermore this question is, fortunately,

of no great importance. But it is important at least to

establish the span of period in which he lived and flourished«

It appears to me that he lived and flourished in the period

preceding and during the reign of Sul^an 1 Ala^u’1-Drn Ri’ayat

Shah of Acheh (1588-1604), and that he was most likely dead

before 1607« My opinion is based upon a short poem by 5 amz ah

entitled Ikat-ikatan 1 ilmu ? 1-nisa\ » * Prom this poem it is

evident that he was ordered by that Sul^an to compose the

poem - or at least he dedicated the poem to the same Sul^an:

Hamba mengikat sha’ir ini ^

Dibawah tLadrat raja yang wall ...

Tour slave composed these verses

By the command [literally : presence] of the

saintly king ...

There is no doubt that the "saintly king" referred to in the
last line quoted was 'Ala^u^l-Dln Ri’ayat Shah, who was known

41, Tbid.,

42, m,

pp.93-97.
P.97.

33

as Shah ’Alam, ^ and vJho in AcheTanese tradition was famous

/l /i

under the title Sayyid al^Mnkainmal ; for immediately

following the ahove lines he says:

Shah ‘Alam raja yang ^adil,

Raja quj;ub sempurna kamil?

Wall Allah sempurna wa|il«

Ea^ja ’arif lagi mulcammil.

Shah ‘Slam the ^just king,

The Pole whose perfection is complete;

The saint of God who is eminently united [with G-od] ,
The gnostic king» moreover the most excellent.

The last word in the stanza is read mukammil to fit into the

rhyme scheme. The correct form is mukammal and it refers to

Sayyid al-Mukammal « But there is still a puzzle, as in the

same poem Sul^an Iskandar Muda, who reigned from 1607 "ho 1636,

is also mentioned hy his title Mahkota ‘Alam.^ This would

give the impression that §amzah was still alive at leasb

during the early part of Iskandar Muda 1 s reign, for the

prince could assume the title only when he has attained to

the Sui^anate and not hefore, Such titles were to he used

posthumously, hut it hecame a tradition for the Sul^ans to

assume their respective titles as soon as they were installed

as Sul£an. However, it seems to me that the line of reasoning

43. See Teuku Iskandar, De Hika.jat At.jeh , Ihe Hague, 1939,
text, pp.243, also p• 192 oi Hhe b"ook. Hereafter cited
as Hikayat Acheh .

44. See Dja^'adiningrat, R.H., Critisch overzicht van de in
Maleische werken yeryatte gegeyens over de gescheicLenis
van het Soeltanaat van At:jeh, B ,K.I,, 65, Leiden, 19ll,
p.213; aiso ĔikayatAcheh, p.74.

45. 2016, p.97.

46. Ibid ., p.%.

34

accepting th.at IJamaah lived in tlie early part of Iskandar

Muda *s reign, by virtue of the fact that ttie Sul^an^s

posttiumous title is mentioned in ttiis poem, is untenahle.

Why should gamaah insert Iskandar Muda's royal title when the

poem was written for Shah , Slam? Eurthermore, Iskandar Muda,

at the time the poem was composed, could not have been

Sul^an and could therefore not have used the title. Ihere

seems to be an anachronism here„ My solution to this puzzle

is that the reference to Mahkota 'Slam in the poem is a later

interpolation 0 Interpolations of this nature are not unusual

in Malay works of historical and cultural significance. The

gikayat Ra.ja~Ra t ja Pasai and the Se.jarah Melayu have been

suboect to interpolations of this nature. Ranlrl 1 s

Bustanu*I-Salatln (the author died in 1666) interpolates

mention of ! Inayat Shah, who reigned in Acheh from 16?8 to

1688.^ JJamzah f s poem in guestion may not be excluded from

such a possibility in this respect. But a more convincing

indication that interpolation has occurred is to study care-

fully the problematic stanza itself:

Berkatalah faqlr ^a'If yang budiman,
amat , aja , ib maqam diluar pun; [ada
ia khabar ditanah Jawa, dari Acheh
mar^Lum Mahkota r 2Ilam dihimpunkan]
sekalian sharat dinajarkan kepada
rasanya yang ni 1 mat diturunkan ...

4?. See Winstedt, R.O.W., A history of classical Malay

literature, J.M.B.R.A.S., vol*3I> pt.J, ^uhe 1958, p#120.

48. £0l6, p.^3• See also Doorenbos, p.68. Por this purpose I
Kave used Boorenbos 1 edition of the passage and have not
altered the form in which it is presented. The sguare
brackets are mine. The purpose of my inserting the
brackets where they are now will shortly become clear.

35

It can be seen at once tliat the whole stanza as it appears

in the form presented is nothing tmt a onmble of incoherent,

meaningless phrases having neither relation nor relevance,

hoth in thought and form, to the preceding and succeeding

stanzas and to the poem as a whole. But if the words I have

enclosed in square hrackets were to he removed, and the

arrangement of the form slightly rearranged, their meaning,

relevance, and relationship to the whole poem is estahlished:

Berkatalah faqlr_da'lf yang hudiman,

Amat 1 aja*ib maqam diJ-uarpuanj ^

Sekalian shara£ dinazarkan

Pada rasanya yang ni'mat diturunkan.

In this reading, not only the form hut the spirit it conveys

run in conformity with the spirit and tone of the whole poem.

Prom this analysis it may he concluded that - if my judgment

is correct - !gamzah Pan§url lived and flourished in the

period preceding and during the reign of Bhah l ]Ilam, and that

it is unlikely that he lived to witness Iskandar Muda ascend

the throne in 1607#

^amzah’s writings reveal that he had a masterly grasp
of the Arahic and Persian languages apart from his own Malay.
In that too is revealed a marked influence of Mu^yl’1-Dln
ihnu’l- 1 Arahl, from whom he undoubtedly derived much influence.
But influence also from 1 Ahdu’l-Karlm Jlll - though he did
not mention Jlll - is not lacking» He must also have heen
well acquainted, from what is revealed in his writings, with

49. Ihe text in fact reads dilnar puan and not diluar pun .

36

the th.oughts of al-Bis^ami (261/874), al-Bagh&a&I (298/910),

al-^allaj (309/922), al-GhazzalI (303/1111), Kas'u&I (515/

1121 or 525/1131), 'A^ar (616/1229), Rumi (6/2/1273),

«Iraqx (658/1289), Sa'&I (682/1291), Shahistari (720/1320),

Haghrihl (809/1406), Shah hi 'raatu’ 1-Lah (834/1431), Jaml

(898/1492) - an& others 110 t as famous• Quotations from each

of these can. he foun& in ^am^ah^s prose works, an& i&eas from

each are clothe& - an& there are goo& reasons to helieve,

for the first time - in the Halay language "in or&er that

those having no knowle&ge of Arahic or Persian may un&er-
50

stan&"- x the Divine mysteries* £[amzah was not mersly trans-

lating what these §ufls ha& written, connecting them together

to form an intelligihle whole, for he &emonstrate& in his

writings that he ha& a total grasp of their i&eas an& put

them, for the most part, in his own phraseology. Phere are

of course passages which were translate& almost literally,

hut even here £[amzah a&&s his own mo&ifications to suit his

au&ience, as one example here vri.ll suffice:

Jika seorang orang hertsinya: "Jikalau iSaat Allah
kepa&a semesta sekalian lengkap, kepa&a najis
&apatkah &ikatakan lengkap?" Haka gawah: "Seperti
panas lengkap pa&a sekalian 'alam, kepa&a husuk
pun lengkap, kepa&a haik pun lengkap, kepa&a
jahat pun lengkap, kepa&a Ea'hah pun lengkap,
pa&a rumah herhala pun lengkap - kepa&a semesta
sekalian pun lengkap; kepa&a najis tia&a ia akan
nagis; kepa&a haik tia&a ia akan haik; kepa&a
jahat tia&a ia akan jahatj &aripa&a Ka ! hah tia&a
ia heroleh kehajikan; &ar£pa&a rumah herhala

50, Sharah , p.l of the treatise.

37

tiada ia ‘beroleh. kejahatan. Selang panas lagi
demikian, istimewa Allah SubTj.anahu wa Ta'ala,

Suohi daripada segala suchi, dimana Ia
akan najis dan husuk? 1 ’ Maka iahamkan
olehmu kata ini*^

Should someone ask: n If the Essence of Allah
is all~pervasive and immanent in all things, can
it he said that it is also immanent in impure and
foul things? 11 Then answer: n In the same way
as the sun’s light is all pervasive and sheds itself
over the impure and the foul, the good and the
evil, over the Ka’hah and the idol-worshipper*s
Temple - over everyth'ing: without itself heing
affected hy the impurity and the foulness, the
goodness and the evilness of the things it pervades;
from the Ka’hah it does not gain goodness, from the
lemple it does not acquire evil; so it is even
more with respect to Allah Most Exaltedj Who
is the Purest of the piore. How can the mapure
and the foul affect Him?" Gomprehend this well.

And this comes from the Lawa ? ih ,^ where Jami says:

Although the light of the sun illuminates at
once the clean and the unclean, yet it undergoes
no modification in the purity of its light; it
acquires neither the scent of musk nor the colour
of the roses, the reproach of the thorn nor the
disgrace of the rugged rock.

When the sun sheds his light for all to share,

It shines on foul things equally with fair;

Eair things do not augment its radiance*

Nor can foul things its purity impair.^- 5

It is significant that £[amzah drew his inspiration
from the classical §ufls whose ideas were still pure, still
untainted hy degeneration and corruption that were to follow

51. Ibid., pp.13-14.

52. liawh l ih fl hayan ma 1 anl 1 irfaniyyah , hy Nuru ’ l-Dln

1 Ahdu*i~Rahman 4amx (898/1492). oee the facsimile of an
old manuscript and the English translation hy V/hinfield,
E.H. and 3£azvlnl, M.M., Royal Asiatic Society, London,
1906, p.36. Hereafter cited as Lawa>ih .

53 * Loc. crt.

58

after tlie period of Jami in tlie fifteentli century. In Mamliik
Egypt the corruption and degeneration in the understanding
of §ufism had set in Just "before the period of the Ottoman
conquest. '^ 4 ' In Mughul India §ufism gave way to all kinds of
modifications "brouglit about under tlie pressure of the
circumstances; its influential "e 2 qponents" sought a recon-
ciliation with the Hindu doctrines and with those of the
Yedanta, as was advocated, for example, hy Dara Shilruh, a son
of the Emperor Shah Jahan.^ It would seem to me that in
the higher levels of the metaphysical doctrines of the §ufis
and those of the Hindu doctrines according to the Vedanta,
reconciliation vfas not really a need, as in most cases the
§ufls and the Yedantic philosophers already saw eye to eye
in these matters.-^ Ihe so-called reconciliation sought was
rather of the type to appease the politicians of the day and
the masses - at the level not of the speculative doctrines,
hut of the practical ritualistic doctrines. Much asceticiem
and forms of yogistic exercises became more and more evident
in the §ufl practices, 3?he exercise of restraining the
hreath, for example, crept into a certain system of Qadiriyyah
practice which was not a peculiarity of that Order. Dara

54. See Arherry, A.J., g ufisn , London, 1950, p*120 and his
note 2.

55* See Ma,jma 1 u ? 1-Bahrayn , hy Dara Shilmh; text and transla-
tion 'by Mahfuz-ul-Haci, M., Asiatic Society of Bengal,
Calcutta, 1929.

56. See Gudnon, E., Introduction to the study of the Hindu
doctrines , London^ 194 1 ?. and Mah ’ ahdT hi s h e comihg
according to the Yedanta , London, 1945*

39

Shikuh. himseli, wtio ‘belonged to ttiis Order, engaged assid-

-uously in snch. practice.^ Q?he influence of Indian life in

the Indonesian Archipelago, in court as well as in the

realm of mystical speculation and practice is quite

well known that it needs no further elahoration. It is

also well known that in decay §ufism tended to produce

various forms of charlatanry, and the credulous masses

confounded these with lofty speculation. A scandalous life,

impudent actions and unintelligible speech were the means to

fame, wealth and power. It would not in the least be a

stretch of the imagination to guess that when ^amaah

returned from his trayels and (luest for esoteric knowledge

to the land of his countrymen, he found these very same

abominations rampant in the society of the day. In Acheh in

partioular, place names and names of objects bear witness

to what must have been a , democratization t of the §ufa

doctrines and way of life. The palace of Sul^an 'Ala’u’1-

Dln Ri*ayat Shah ( Sayyid al-Mukajnmal ) was called "Ihe Abode

of the World" ( Daru’ 1-Dunya ) An old seat of the Kingdom

was called "The Abode of Perfection" ( Daru*1-Kamal ).^9 ,4

place in G-reater Acheh was called "Q?he Abode of Purity"

— — f)D

( Daru ? l-^afa ). A fort was called "The Town of Seclusion"

57* Dara Shikuh; op.cit ., introduction, pp.8-9*

58. gikayat Acheh, ms. pp.164, 174, 181, 185, 229*

59* Ibid ., pp. 16, 17, 18, 20, 21, 73, 76, 80, 146.

60. m , pp. 25, 26.

40

( Kota Hialwat) . ^ An island was called n Tlie Island of Mercy"
( Pulau RaTjmat) .^ A plain was called ,T TtLe Plain o£ Imagina-
tion" ( Hedan Khayyali) «^ A bay was called "The Bay of tlie
Threshold of Love n ( Teluk ^lshgldar) Ihe mouth of a
river was called n The Mouth of the Sweetness of Love n ( Kuala
Merdu [ IshgI) . ^ A river was called "The Ahode of Love n
( Dacu^l-^Ishgl) Another river was called "Ihe River of
Purity" ( ¥adl al-Safa) . ^ Many other places bore mystical
names - even Sul^an ^Ala’u’l-Dln’8 flagship was called "The
Mirror of Purity" ( Mir^atu^l-Sala) . ^ All these witness
words reveal much of the spiritual climate of the day. To
gamssah* who drew deep draughts from the fountains themselves
- not from the rivulets, whose teachings "bear no traces of
Indian - or even §a£raml - influences 9 what he found every-
where about him of the young and old among the devotees of
that 1 spiritual wine 1 must have evoked in him supreme
contempt:

Segala muda dan sopan,

Segala tua berhuban,

’Uzlatnya berbulan-bulan -
Menchari Tuhan kedalam hutan l

Segala menoadi "SuiT"^

Segala mengadi "Shawgl",

Segala mengadi "Ru£lI" -

Gusar dan masam diatas bumi I

61. Ibid

62. TETd
63* TbTd
64. TBTd

65 * rsm

66* Ibid
67* TBTd
68. Ibid

p•146.
pp «140,
pp. 164,
PP* 60,

p*28.

PP* 33,

p,147*

pp.259.

141, 143, 145*
167, 168, 173,
63.

146, 234.

260, 274.

174, 182, 185,

228, 229*

Segala pandai dan utns,
Segala lapar dan lairus, . *.

Every young and well-bred,

Every old and wtLite-liaired,

Go forth. for months in seclusion -
Searohing for God in the wildernessi

Everyone hecomes a "§ufi" ,

Everyone hecomes a "Passionate Lover",
Everyone hecomes a “Spirit",

Going ahout wrathful and sour-facedJ

Everyone is "intelligent" and "wise",
Everyone is hungry and thin, •..

£[amzah makes fun of those "Seekers" after Truth whose

peculiar practices undouhtedly hetray Indian influence:

Sidang "^alih" kedalam hutan,

Pergi 'uzlat herhulan-hulan,

Dari muda datang herhuhan -
Tiada hertemu dengan Tuhan*

Olah riyadat tuhuhnya rusak,

Hendak melihat serupa hudak,

Menghela nafas kedalam otak -
Supaya minyaknya jangan oraki

Karamatnya terlalu sangat,

[Suaranya] pun hesar amat,

Angan-angannya sekalian larat -
[Se]makin dapat wa§ilnya hangatl ...

^llmu Allah jangan kan gantung,

Liparu-paru dan halik jantung, •..

'Ilmu Haqiqat tiadakan sukar -
Bukan aimata kaupusar-pusar i
Urat pusat kauputar-putar,

Olehnya itu Mahhuhmu gusari ’

Companies of "Seekers" into the wilderness
Go forth for months in seclusion,

Until the young turned white-haired -
Still they do not meet with Godi

42

By ritual exercises tlieir 'bocl.ies are ruined,

If you would but see them ~ they resemble

statues -

Drawing ttie breatli into the brain
So that its oil will not congeali

Their ”grace from God” is most extreme,

Their voices too are very loud,

Their iancies engulf all -

0 ?he more they succeed the more ,, •^mited ,, they

geti

Knowledge of God you must not place
In the limgs or behind the heart, ...

Knowledge of the Truth is not really difficult,
It is not achieved by rolling the eyesi
You rotate the muscles of the navel -
That is why your Beloved is wrathfuli

And again:

WuoucLNya itu suchi dan hening,
gifatNya elok tiada berbanding,

Bulcan dimata, hidung, dan kening n-,
Jangan kau pandang disana peningl '

Indah sekali akan yang berkata^diri,

Da 1 wanya da’im ,, Sulukl ,, dan ,, §ufl ,t ;
Tanazzul dan ta raggi belum dikatahui ~
Hanakan dapat~"cla* wanya tinggi ?'

Tuhan kita itu empunya wu^jud,
Diubun~ubun dimanakan qu 1 ud? ...

•r 75

... Diubun-ubun jangan kaucharr ...

His Being is pure as limpid water,

His Attributes are beautiful without compeer,

He is not in the eyes, the nose, and the brow -
Don’t you gaze there growing giddyl

How grand of those who make personal claims,

Who constantly claim to be "Tra^ellers" and

n Sufis n ;

0f [the meanings of] •Descent 1 ana 'Ascent* they

have yet no comprehension,
How can their claims be worthy?

71. Ibid.,

72. TBTdo,

73. 222^

P-30.

P«42.

p.15.

4 5

Our Lord is the Possessor of Being,

How can He "be restricted to the crown of the

head? .,.

... Do not seek Him in the crown of the headi

Meanwhile, we must imagine that, in this state of affairs,

the representatives of ’orthodoxy ! - the Doctors of Theoiogy

( ^ITlama ) - continued to combat, by means of authoritative

writing and polemics, all forms of mysticism that were held

in suspicion. In the administrative sphere, where offic.ial

opposition against the suspect doctrines could he hetter

ccmhated hy practical measures, the Judges (sing. Qadl ) were

constantly vigilant and quick to take action. The Qadl’s

dominance in these matters can he seen from the implications

in several of 9 amza h ,s verses.^ In view of the preceding

guotations from $amzah, one must interpret that antinomian

and duhious forms of mysticism held sway at that time, Ihis

heing the case, it would follow that even if a true form of

§ufism were to exist or to he propagated then, it would

still he regarded egually suspect hy the ! orthodox’ who had

heen in the hahit of encountering pseudo-§ufism everywhere,

Hence we must not he surprised, on the contrary, we must

understand and sympathize, when many years later we find

Huru ? l-Din al-Eanlrl the champion of 1 orthodoxy 1 claiming to

speak on behalf of true §ufism and condemning the §ufism of

- . 7S

;gamzah as if it were immersed in Vedantic specuJLations,

74. See helow, pp. 45-47*

75* This will he discussed in detail in the next chapter.

44

According to my interpretation of the way things happened in
this conflict of ideas, Eaniri, hy* the time he arrived in
Acheh in 1637» had nnderstood ^amaah from what he saw of those
mystics who claimed, implicitly or explicitly, to he the
latter's disciples or followers, who were themselves mistaken
in their interpretation of their master's teachings. Of
course Ranlri himself had misunderstood ]Jamzah An. many
important points, and this lack of oomprehension on the part
of ^iamisah^s "disciples" or "followers" as well as on Ranirl*s
part is dne largely to the fact that they did not understand
5 amzah*s terms, which were employed as technical terms, and
which were so employed for the first time in the writing of
Malay.^ We must imagine, then, that gamzah in his own
country confronted not just one formidable opponent in the
way of his ideas and teachings - the ‘Ulama 5 - hut also
another perhaps more difficult opponent - those who had
stolen the §ufi's name, who were now masquerading as true
§ufis* On the one hand ]jj[amzah, a s may be gleaned from what I
have interpreted from his verses, deplored the activities and
ideas of the pseudo-mystics, and on the other he egually
deplored the treatment meted out against them by the
'orthodo^ 1 , for, as we well know, such treatment rather than
stamp out the cause of the trouble, often perpetuates and
increases the trouble and makes martyrs out of charlatans.

76. This will be discussed in Chapters IV and V.

45

That ]Jamzala deplorecl the manner in which the ^orthodos*
handled religious affairs is perfectly clear* In one Yerse
he exhorts those who would follow the path of true §ufism
not to he deterred h y the wrath of the Qa<jll, so that they
might attain to the ohject of their suhlime research:

Jangan kautakutkan gusar Qa£;C, „„

Mangkanya dapat da * wamu * alx '

Don*t you he afraid of the wrath of the Judge

Then can your claim he truly lofty •..

In one of his verses in which, for the henefit of the puhlic
( 1 awamm ), he explains the meaning of mystical 'nakedness’

( 'uryan ) - the stripping off of all sensual passions from the
body^® - he warns them not to extend this meaning to physical
nakedness xvhich the Qa<jLl condemns:

¥a 'aru ajsadakum - jika hendak_kauchari,

Jangan pada 'uryan dihukumkan Qa£Ll.

"Strip your hodies naked" ~ if you want to find

out [the meaning],

Don't understand it as the nakedness condemned

hy the Judge,

This verse is also to he interpreted as showing gamzah's
contempt for the Qa$Lx, who is seen as incapahle of under-
standing what mystical nalcedness means and who only knows and
understands physical nakedness. In the same taunting strain
he tells the Qa<jLl, in another verse, that the drink he is
celebrating is the clear and pure vintage whose intoscicating

77 . 2016, p.81.

78 . Qf ." 2016 , p.70: ... Buangkan wujudmu, chari__yang lain,

Inilah ^uryan pada. Ahlu’l~Ba^in.

79. P* 1 ^.

46

potency causes th.e inebriant to be at one with. the eternal
Beloved:

Khaharkan ini pada Mawlana Qa^i:

Shurhat nin hening warnanya safl;

Barang yahg meminum dia mahok dan
Mendapat Ma^.huh yaug hernama Baql,

Tell this to our master the Judge:

The colour of this pure drink is clear;

Whosoever drihks it is intoxicated and annihilated
And he wins the Beloved Who is called the

Enduring One,

And to add iurther insult he goads the Qa$I to acquaint his

unaccustomed palate with it:

Minuman itu terlalu §afi, _ g-,

Yogyakan shurhat Mawiana Qa$I ...

This drink is most pure

It ought to he the drink of our master the

Judge .,.

Ihe Qa<jjLi became for ]Jamzah an ohject of ridicule, and the

most hiting ridicule, in which, having quoted the Qur 5 anic

passage ahout God heing nearer to man than his neok veins,

he feigns wonderment at the ill luck of the Qa5ll in not

profiting hy this Bivine proximity:

Suh^anl itulali terlalu 'ajih,^

Baripada ^.ahliil-warid la ^arih;

Indah sekali Qa£l dan IOiai^rh - gp

Demikian hampir tiada beroleh na§ihi

"Glory he to mei" - it is such a wonder,

*He is nearer than the ougular veins 1 ;

How amazing that the Judge and the Preacher

[of sermons]

Should he so close - and yet so lucklessl

80. 2016, p.75.

81. TBIH. , p.71.

82. 2222, p.i4.

47

Against the 'Ulama’ ghmsahis polemics revolve, as we

shall see in the succeeding chapterSj around the central

argument ahout the creation of the world* But apart from

this there are verses which reveal that 5 01111281 ] 1 incites the

people not to practise hlind faith in religious matters and

follow without queation what the ‘Ulama’ tell them ( taglld ):

Aho segala kita hernama 'Ahldi g

Semhahyang dan shahadat jangan kautaqlld ... ^

0 we all who are called Slaves of Godi
Do not pray and make your confession of

faith hlindly ..•

This verse can he taken in two senses; the first is that

£[amzah does not criticize the ‘Ulama 9 * hut warns the people

not to pray and pronounce the confession of faith witliout

84

knowing what the prayers and the confession mean; hut the
second sense is the one I have shown ahove, in which the
'Ulama’ are implicated.^

Apart from the fact that §amzah puts himself in a
difficult situation hy antagonizing two groups of opponents,
he also seeks to quarrel with yet a third group - the rich
and the powerful, hy which I take it to mean the aristocracy
in.cluding even the Sul^an himself • 0f the rich and the
powerful 5amzah says that they are not to he trusted with
true friendship:

85* 2016 , p.41.

84. dp. how taglld is used in ihid ., p.28.

85 . 5 nmzah also directs his attacks against well Imown fiq.h
hooks such as the Kitah Mahalll and the Kitah Muharrar

( 2016 , pp. 52 , 35)~

48

Jikalau bersa£.abat dengan yagg kaya
Alchirnya engkan jadi binasa.

If you make companions of the ricb
In the end you will be destroyed,

and that their Islam is merely nominal:

Igrarnya tiada dita§diqkannya, g^

Kerana tiada dengan sebaiknya ... '

Iheir verbal profession of faith is not

accompanied by belief,

Because they do so not with a pure intention •..
Like a true §ufi, §amzah denounces the divisions of master
and slave in society as contrary to the teachings of the
Prophet:

Aho segala kamu anak A alimi __

Jangan bergu£bat dengan yang jalim;

Kerana Rasulu 5 Llah sempurna_.#akimg
Melarangkan kita sekalian khadim.

0 you all learned menl

Do not take the unjust as companions;

For the Messenger of God who

is the perfect Judge
Has, forbidden us all to be slaves [of the

unjust] .

No doubt the orang g alim referred to above is aimed at the
master class. At a time when kings and princes held sway
over the lives of the people, it is a man of courage who
would forbid his followers to bow down to them or to curry
their favour:

Aho segala kamu yang menjadi faqlri
Jangan berga^abat dengan raja dan amlr;

Kerana Rasulu’ Llah bashir dan na^Is
Melarangkan kita saghlr dan kabrr. y

S6. p : 19*

87. Loc . cit .

88. ^HI6,~62.

89. i'bid ., p.39.

49

0 you all wb.0 Tiave become poori

Do not take kings and princes as companions;

For tlie Messenger of God wh.o brings glad tidings

and [preacties] equality

Has forbidden us divisions into small [low] and

big [high]•

Such is §amzah Fan§uri.

From this brief sketch about £[amzah and hi s times
which I have constructed out of the scanty bits and pieces
of insights based solely upon his verses, many things are
implied which are of the utmost historical significance in
the study of 5amzah's ideas and personality* From now on we
must see 9 am zah not as the exponent of the pedestrian brand
of the Wujudiyyah mysticism,^ nor of the antinomian brand
to which he has been consigned by those who opposed or
failed to understand him. We must see him instead as a
spiritual reformer; one who exhorts his fellows not to
believe merely in the letter, but to have knowledge and
understanding also of the spirit; to love God truly; to
abandon superstition and to establish reaaon. His constant
appeal is to the use of the intellect, for man is a noble
creature and must first know himself in order to know his
Creator and his lofty origin, and thence to true faith
culminating in Divine love. He combines in his teachings both
the asceticism and fervent ardour of the early §ufis and the
metaphysics and theosophy that characterize the Sufism of
Ibnu’ l-’ArabI. Xn the light of what has been said we must

90. See n ote 129.

50

interpret tlie fact that ^amzali * s name has "been left out of
the official chronicles, even during his lifetime, not to
3 jjEainzah 1 s ahsence from the land due to his travels, but rather
to his antagonism of the three groups mentioned and to his
resulting unpopularity in the circle of the powers that he,
§amzah was ignored* Even the gikayat Acheh that records
contemporaneous events does not make me.ntion of 3Jamzah - it
were as though he never existedj He hecame known only post-
humously as his influence, or influence attrihuted to him,
made itself left with increasing persistence, Even the
1 orthodox l ^Ahdu^l-Ra^ui of Singkel (c, 1620-c. 1695)^* seeks
eagerly to associate himself with gamzah by publicising the
identity of their place of origin^ as though to impress
upon his readers’ minds that he too ought to he as popular,
One must not merely guess that many a pedestrian mystic
quoted 3jj[amzah as though he were his follower, proclaiming
the high worth of his teachings, It is not sua?prising if the
so-called disciples or followers of 3jj[aDizah whom Ranirl later
denounced and condemned were precisely from this group who
made use of §jamzah 1 s fame and learning hy quoting him and

91, See E.I» (new edition), London, 1960, p*88, article
l Ahd al-Ra*uf al-SinqilI »

92. ^Ahdu’l-Ra J uf in his Malay translation and commentary of
the Qur’an hased on that of al-Bay^awI's refers to him-
self as a man of Fansur (al-Eansuri). In a manuscript in
the Marsden_Collection emphasis is laid on the fact that
‘Ahdu^l-Ra^ui was "of the same race as Hamzah of Barus"

- cf. Winstedt, R.O,, Ihe Malays, a cultural history,
London, 1956, p,55*

51

pretending to conunent upon Tiis ideas and teacliings. One
example will suffice to demonstrate my point.

In the Marsden Oollection^ there appear several
passages of anonyiaous authorship purporting to expound
certain mystical doctrines, ODhe ones that are releyant in the
pursuance of my aim quote four of §amzah*s verses in support

QA

of what is expounded, thus giving the impression - no
douht purposely - not only that the author^ was a follower
of ^amsah, "but that what he expounded is Jjjamaahis teachings
and that ^amzah himself would have endorsed it, One passage
"begins by explaining the meaning of the well-known Prophetic
Tradition that ,! whosoever knows his self knows his Lord ,! , and
this because n wu,jud Tuhannya dengan wu,jud dirinya ini esa
t jua " -"the Being of his Lord and the being of his self is
one and the same. To know onesolf means to know one 1 s
inward Self in the state of the "treasure hidden" in God's
Knowledge. The formula is that when this inward Self is that
which is the known ( ma 1 lum ) in God’s Knowledge ( ^llmu ) - and
the known is not separate from His Knowledge - it follows
that, since His Knowledge is not separate from His Being
( wu,1ud ), the Self (by implication) is not separate from His

93. No. 11648, Library, School of Oriental and African
Studies, University of London, London. Hereafter cited
as 11648.

94. 116457 pp.95, 96, 108-119.

95. There might well be more than one author.

96. 11648 , p.108.

52

Being:^

Q}lie true significance of knowing one's self
is to know one’s self as existing in God*s
Knowledge, i.e* to know one's self as an
oboect of His Knowledge. When one has
realized one's self to be the oboect of
God*s Knowledge - and the object of God's
Knowledge is eternally at one with His
Khowledge and His Knowledge is eternally
at one with His Being - then one has
certainly grasped the relationship with
G-od and nnderstands one 1 s q aneness with God,
the Glorious and Exalted.

lo know what has been explained, and to know that one's
outward self returns to one's inward Self - this is to
attain gnosis ( ma*rifat )When it is said that one's
outward self returns to one's inward Self it means that the
outward self originates in and comes from the inward Self.
But in reality there is no such thing as "coming" and
"returning"« What is meant by "coming" is from the overflow

97* Jolins has written a doctoral dissertation, submitted to
the Uhiirersity of London, which deals with an anonymous
collection of l?th century tracts on Malay §ufism and
which was subsequently published. (Johns, A.H., Malay
§ufismas i llustrated in an anonymous collection of 17 th
century ^mcts~ 7 J«H'.B.!R.A.B.. vol. 56« -pt. 1957). Tne
passage which I have summarized and translated above,
and the ones which I am referring to in note 94 are
also included in John*s dissertation (pp.56-57). But
Johns* work is full of errors of all kinds and must be
read in cenaunction with Professor Dr. G.W.J, Drewes 1
review of the book, in which some of the errors are
eujposed, which appears in the Bi,jdragen Tot de Laal-,
Land- en Volhenlamde , Deel 115, 3e APL, The Hague, 1959,
pp • 261-^04.

98. See Appendix I, (i). Cf. Asrar, p.55; Insanu’l-Kamil I,
p.60: Studies p.128*

99. 11648 » pp.111-112.

53

( limpah ) 100 of the Ahsolute Being ( wunud. mM ) upon this

World of Possihilities ( 1 alam muinkinat ). !The Possihle Beings

( wu,jud mumkinat ) that comprise the World of Possihilities

are the IDheatre of lfenifestation (mag har ) of the Truth

(God), Who is the only Being that exists« The existence of

the Many, its manifold attrihutes and acts, all these are

nothing hut the manifestation of the One and Its Attrihutes

and Acts which are not distinct from Itself. So far

so good* Ihen the teachings in the passage conclude:

Whosoever comprehends what has heen said,
he will certainly know that his ooming is
from God and, likewise, his return is to
Him; and he will certainly know that the
heing ( wu.jud ) of his outward self is none
other than the Being of God, in which [His]
Attrihute of Knowledge suhsists» [Ihis is
so hecau.se] in His Attribute of Knowledge
that which is known to Him subsists. Hence
Man’s outward attrihutes are none other than
his inward attrihutes, his outward acts are
none other than his inward acts, for indeed
the outward manifest ( menyatakan ) his inward
attributes* This heing the case, Man*s heing,
his attrihutes and his acts are indeed the
same as the n B©ing of God the Glorious and
Exalted ,.. d

Non seguitur l The argument in all the passages summarised
and guoted - with the final conclusion formulated in the

100. Llmpah means profusion, ahundance, bounty, and in this
case can even mean mercy, But the sense in which it is
used here seems to me to he the equivalent of Ibnu , l-
'ArabTs fayd, i.e. overflow«

101. 11648 , pp7Il3-li7, 95» 96.

102. TbTdT , pp, 117-119* Por my romanized Malay transcription
oTall the passages treated here, see helow Appendix I,
(iii).

54

above guotation - is ttiis; Since man l s outward. self is at
one with and th.e same as his inward self because the former
self is ttie manifestation of ttie latter self, and since tiis
inward self is ttiat whicti God Imows and that which God knows
is eternally at one with His Knowledge which is eternally
at one with God, therefore mon*s outward self is the same
as the Being of God, The anonymous author here, like many
other n advanced mystic" or u adept n of his day, has not
succeeded in halanoing himself upon the edge of the pantheis-
tic abyss into which gamaah did not fall. In the first
instance, £[amzah never advocated the idea that because man^s
outward self is the manifestation of his inward self, the
two are therefore identical, In !gamzah the inward self would
correspond with the higher, spiritual self, and the outward
self with the lower, sensual self* Ihe two are never conceived
as identical* The word nafsahu in man 1 arafa nafsahu
refers to the inward self, and this does not refer in any
way to sensual gualities:

Hai £alibl mengetahui man [arafa nafsahu
bukan mengenal jantung dan. paru-paru,
dan bukan mengenal kaki dan tangan, Ma f na

Hote that what ^amaah speaks of as ada (existence) appears in
an altered form in our author*s version of the same dis-
cussion as wu.jud (being),It is also extremely inrportant

105. gamzah in Muntahl , p,117,

104, See above, p, 51 and note 96,

55

to note that Ranirl, refuting tliis same passage of 5amzaii,

lOS

tliougb. he guoted -\rerbatim, ' did not grasp the distinction

3Jamzah makes hetv/een ada and wu.jud which are extremely

important key words in IJam^ah^s system* However» I am

reserving my discussion and elucidation of this to its

proper context in another chapter* Suffice it to point out

here that the meanings they convey are hy no means identical«

Rurther, what does §amzah mean hy the word diri (self) used

in the context we are discusaing?

Erti "mengenal Tuhannya" dan "mengenal dirinya"
ya l nl diri kuntu kanzan makhfiyyan Citu]
dirinya •.

The inward, higher spiritual self ( diri ) is the Self ( diri )
of the Hidden Treasure ( kanzan maklifiyyan ) in God*s Knowledge*
By the Hidden Treasure is meant the Potentialities of the
Known ( isti’dad ma*lumat ) in God’s Knowledge, and the Self
of the Hidden Treasure is the Predispositions of the Divine
Essence ( shu*un Dhat ).How aan‘s inward, higher spiritual
self in the sense meant here is not something individualized,
to which names and attrihutes are given, it is not a thing

105. Tihyan fl Ha*rifati’I~Adyan , Cod. or* Leiden, p.98*

loriy romanized Malay transliteration_of ^assages

from the ahove mentioned treatise of Ranlri, in which
the author claims to esipose ^amsah^s heresies, including
the passage referred to in this note, see helow,

Appendix II. This work will hereafter he cited as
lihyan . _

106. tj[amzah in Nuntahi , p.lll. Cf. Asrar , p.57*

107* Ihe Hidden lh/easure is also reTĕrred to as the Inmost
Self or Secret ( Rahasia : sirr ) of the Essence : the
Pivine Consciousness". £>ee notĕ,575 and pp. I4b -ist.

56

created as it is not yet separate iroin tlie Divine Essence*

But the outward, lower sensual self (also diri ) is already
separated from the Divine Essence, it has already come under
the sway of the Creative ¥ord Kun and is therefore a
thing created. fhe outward self never can he, and is
never mentioned hy £Eamzah ever to he, the same as the Being
of God, which our anonymous author here asserts. The word
diri as used hy §amzah is also a very important hey word in
his conceptual system, and this will he treated in detail,
as I have promised, in a separate chapter together with
other important key words,

A most important point to note is that our anonymous

author, in quoting ]Jamzah to support what he expounded,

109

guotes only his poetry, not his prose* y ¥ow to adduce
authority in support of the high worth of one‘s teaching hy
”scattering in"a few lines of poetry is a method very highly
susceptihle to false representations as it gives the anonymous
author free rein to insert his o\m ideas and to claim them
to he the same as what is conveyed in the poems. Only if one
is fully conversant with 5 aElza i L,s ideas as a whole covering
the entire range of his works can one he entitled to attempt
such a thing, If we hut study § amza h ,s own line-hy-line
commentary on his fifteen verses, we can see clearly

108. See A for an example of what I haye summarized here,

Asrar , pp,29-50, 34-37» a nd Sharah , pp,15-19*

109* See helow, Appendix X, (i) (ii)*

110. See Asrar , pp. 17 - 20 , ff.

57

that each. line lea-ves much uusaid aud witliout the help of
the cominentary it would he impossihle to reproduce the
author f s thoughts conveyed in them. It can he seeh how
unreliahle it is merely to quote poetry - especially this
kind of poetry. But although our anonymous author quotes
^tamaah^s poetry, I suspect that the entire suhstance of what
he expounds is all derived from ^amsah^s Huntahl , in which
the same Prophetic Traditions and Qur’anic passages are

111 i*

treated. In my opinion the Muntahi taken hy itself hy one
who is uninitiated is not a good representation of 5amzah‘s
mystical ideas; on the contrary, if not read in conjunction
with his two other prose works already mentioned, it will
certainly convey misleading interpretations and give the
impression that the writer was indeed a heretic. If one reads
through the Muntahl it would give one the impression that
the treatise was hastily written - ideas on the mystery of
the gnosis of G-od were crammed into an impossihle nutshell.

It were as though the Muntahi was meant for the highly
advanced mystic, the adept, never to he divulged to profane
ears. In fact it was so intended, as the very title ”Ihe
Adept" ( al-Muntahl ) indicates. Io give a configuration of
gamsah^s ideas from this one treatise is - in a certain
sense - like giving a configuration of Ghaaaall^s ideas from

111. Gf. Muntahl a passim.

to pt.II, helow, p. 368*

58

the MAshkat al~Anwar » Ihis is precisely what Eanlra has
done to IJamsah. In reiuting Hamaah, Ranarl quoted him almost
entirely from the Mimtahl . Rrom the order in which Ranlri
quotes !gamzah evidently read the treatise from heginning
to end, methodically putting aside each point from the first
to the last page. ^ But the Muntahi is a treatise not so
rnuch of discourse, "but one of guotations, and as such, Ranrrl,
in concentrating his refutation upon them is merely leading
himself to false conclusions, as will "be demonstrated in the
next chapter.

113. See lihyan , pp.97-101.

59

OHAPTER II

H AM2AH GONTESTED BY NPEUL ’ L-DlH AI^RlNlRl

Ranlri's refutation of ^amaah^s teachings and. ideas
which he considers "heretical" and which he uses as evidence
for hranding 5 amza1 - 1 infidelity is has.ed upon several

points, Phese points he has selected in a manner calculated
to eacpose and condemn the n heresies ,f which to him are
scattered in JJ amza lt ,s writings disguised, so to speak, in the
garh of true §ufism. In these points of Ran£rl's criticism 9
we will he ahle to ohtain an idea of the manner in which he
represents ^amsahis ideas and teachings, as well as the way
in which ~ to achieve maccimum credence from his audience - he
couches his attacks, Ihe points may he summarized thus:

a) Ihat 9amzah’s ideas regarding God, the World, Man
and the relationship hetween them, in short, Reality, are
identical - to mention some - with those of the Philosophers,
the Zoroastrians, the Metempsychosists, the Incarnationists,
the Brahmins,

h) ODhat ^tamaah^s helief is pantheistic in the sense
that God’s essence is completely immanent in the World; that
God permeates everything that is seen.

c) Ihat, like the Philosophers, £[amzah helieves that
God is Simple Being,

d) That ]Jamzah, like the Q,adariyyah and the Mu l tazilah,
helieves the Qur J an to he created.

60

e) That, like the Philosophers, §amzah helieves in
the eternity of the World.

We shall go over all these points in detail, quoting

Eanlrl at length where he quotes ^ainzah and comparing the

quotations with the original to evaluate the true worth of

these charges. This is important not only from the point of

view of a critical study of Ranlrl and his ideas, but also

from that of elucidation of ^amzah’s ideas* It will be an apt

introduction to the nexb chapter in which his mysticism will

he discussed in greater detail. In comparing Ranlrl’s

guotations of gamzah with the original I mean not always

that the guotations are *verbatim, for in several instances

Ranlrl does not indicate where he guoted from. But failing

verhatim quotations I have traced and shall present passages

which I am certain, from the point of view of the sub;ject

matter, are the ones referred to hy Ranlrl. Purther proof

of this is not necessary here as the matter will become

self-evid.ent as we go along.

Speaking of a sect of the Zoroastrians, Ranlrl says:

llh

Ihe third sect of th§ Zoroastrians is
called the Sumaniyyah. ^ They ‘worship all
kinds of lightj the sun, the moon, the stars,
fire and the like* Ihey say that all light

114. Por the Ma^usl, see E.I. article Mad.j us.

115- 6f. Watt, W.M., Pree will and predestlnation in early
Tslam, London, 19464 'v»T()T7 Hereafter cited as Watt\
Gonsult also the relevant sections in Al-Parg. heyn
al-Piraq of al-Baghdadl, translated hy'" AAHalkln,
TenUvuv, 1935*

61

originated from one llglit [i.e, sonrce] even
"before God created creation (i.e, the Throne,
the Tablet, and the Seven Lsyers of Heaven)»

When God Most Exalted created these things,
all light became separated from their source;
that is, it is so only to outward perception,
for in reality all light is one - and that is
the Light of God, Such is the belief of

f amzah Fansurl_. He says, in the book
sraru ? 1-'irifl n, that the first light to
separate from the Essence of God is the
Light of Mnhammad. 116 Erom this saying
[it__is clear that] he tends towards the
Tanasukhiyyah school. 117 Eurthermore, it
amounts to the same thing as what the
Falasifah 118 say; that the Truth Most
Exalted is Simple Monad [or Simple Atom, or
Simple Being]• And this is also the belief
of the Wathaniyyah from among the Barahimah,
and the Samiyyah who inhabit the land of
Tibet • The sarne is true also of the ^lululiyyah,
who dwell in the land of Halwaniyyah and the
continent of India, Such is their belief. y

Notice how, in the passages quoted, Ranirl connects §amzah

with the various groups mentioned» In fact these expertly

woven connections are all of them guestionable - even false -

except perhaps in the case of the connection with the

Philosophers. But even in this latter case, we should not

be led to believe in the kind of connection Ranirl creates

for us. What ^amsah actually says on the point in dispute is:

Between Knower and known, that is when
the Light of Mu^ammad first separates from
the Essence of God. One expression is that
it is called the Relational Spirit; another

116. Asrar, p*41.

117. Por this school, see E.I. article Ta nasukh .

118. Ealasifah i.e. Philosophers, usually"refers to Ibn Sina
(Avlcenna), al-Parabl, al~Kindr and Ibn Rushd (Averroes),

119* Tibyan , pp. 17-18* Eor my romanized Malay transcription
61 the text, see Append3-X II, (i).

62

is tlie Universal Intellect; another is Light;
another is the Most Exalted Pen; and another
is the lahlet ... Because Knowledge is
living, it is called Spirit; hecanse hy
Khowledge tlie things known are maniiest it
is called Light; hecause Knowledge patterns
the ideas of the things known it is called
Intellect; hecause in Knowledge is inscrihed
the forms, of the things known it is called
lahlet; hecause Knowledge hecomes letters of
the things known it is called Pen . 6 *

Uow what §aoizah is saying here is the well-known §ufr

doctrine which Ibnu^l-^Arahl, Jlll and other famous and

sanctified §ufls also hold* It is strange that Ranlrl should

single out 3Jamzah and accuse him of "heresy" for holding a

doctrine which he learnt, most of all, from Ibnu^l-^Arabl

and Jlll whose names Ranlrl mentions reverently* ^amzah does

not distort the teachings of his masters, so that Ranlrl

cannot accuse him of this in order that he may interpret the

teachings of these §ufl masters according to his own

•orthodo^’ brand* Rather it would seem that it is Ranlrl

who distorts the teachings of the §ufl masters to suit his

own ideas. What Ranlrl wants to convey in the passage quoted

is not that part of the point which deals with this particular

aspect of the §ufl doctrine (i*e* the idea of uur Mubammad ) t

hut that he wants to focus the attention of his readers on

the point that £[amzah, like the Zoroastrians, worships light.

Ranlrl wishes to conyey to his readers the notion that the

word *light 1 used hy ]Jamzah is meant not in the metaphorical,

120. Asrar, p,41.

63

‘but in th.e real sense* In fact Ranrrl even resorts to the
use of the word l fire ! ( api ) so as to make his intention
clear* In fact from ^amsali^s passage quoted, there is no
implication whatsoever in connection with the Zoroastrian
helief in the worshipping of light or fire* This word ^lire’
he uses again in another passage where he elucidates the
salient features of the doctrines of the lanasukhiyyah school
to which £[amzah has already heen assigned* Note in this
passage that the meaning of the word 'fire’ is taken in the
real sense:

They Ci*e* the Tanasukhiyyah school] say
that all spirits and every single thing are
parts of God hy virtue of His doing and
creating them all* His doing and the like
come from [i*e* have their origin in] fire
and return to it* Ihis__is the strayed
opinion of Hamaah Pan§uri and Shamsu’l-Drn
al-Sumatrani* c Some of the Tanasukhiyyah
say that the Productian ( takwln ) and the
Producer ( mukawwan ), ^the hoer ( fa , Il ) and
the Thing hone l maf 'ul ) are identical*
Likewise in the bplnlon oi^amsah Pan^url
and Shamsu 5 1-Dln al-Sumatranl; they really
adhere to the true meaning of what the
Tanasukhiyyah helieve: that God in His
Essence is incarnate ( hulul ) in every thing
that is seen. ^

121. Died 1630* Por this mystic see van Nieuwenhuij ze , C*A,0*,
Samsu^l-Din van Pasai (diss*) Leiden, 194-5*

122. dhe text reads mulbawin (see Appendix II, (ii)),
Al-Ash’.arl too seems to have identified the two* See
McCarthy, R.J., Ihe tlieology of al-Ashdarl » Beyrouth,

1953j p*168. This' 'work conhains al~Ash 1 ari 1 s Kitabu*!-
Luma* and Risalatu’1-Istihsani ] 1-Khawdi fI 1 ilmi*i-kalam
(Arabic texts and annotated transiations), and relevant
Appendices. Hereafter cited as al -Ashdarr .

123* lihyan * pp.26-27* Appendix II, IrTJT

In tlais passage, apart from tta.e point mentioned, 5amzata. is
accused of adtaering to ttae real meaning of wtaat ttae
GDanas-uIctaiyyata taelieve; ttaat is, ttae diffusion and distritaution
of ttae Divine Spirit among ttae taeings of ttae World* Ranari
taere accuses ^amaata of panttaeism* But" wtaat kind of panttaeism?
"Itaere is a form of panttaeism wtaicta, starting from ttae
assumption ttaat God is an atasolute, infinite and eternal
taeing, wtao is ttae source and ultimate ground o£ all ttaat is,
was, and will tae, gradually assumes a £orm of acosmism
according to wtaicta ttae Ptaenomenal World is taut a passing
staadow of ttae Reality wtaiota lies taetaind it* M Itaen ttaere
is anottaer form of panttaeism wtaicta asserts ttaat ttae Essence
of God or ttae Atasolute is completely immanent in ttae World;
God, so to speak, esdiausts Himself in ttae World, so ttaat
transcendence is denied Him. It is to ttais somewtaat crude
type of panttaeism - ttae extreme type ~ ttaat Eanlri refers in
tais accusation of $amzata’s conception of ttae relationstaip
taetween God and ttae World. But ttais accusation is false. Had
Rainlri read £Iamzata carefully and understood what tae read,
ttaen tae would know ttaat it is atasurd to latael ^amzata’s system
as panttaeistic in ttae sense tae means. It taas taeen said ttaat
in any panttaeistic doctrine eittaer God is taound to suffer in
ttae sense ttaat He is a fatarication of ttae tauma.n mind - ttaat

124. ’AffIfI, A.E., Itae mystical ptailosoptay of Mutayid I)In -
Itanul ^Aratal , Camtaridge, 1939? p.54. Hereafter cited

as *AffIfI.

65

only the PTaenomenal World is real, or that the Universe
suffers in the sense that it is mere illusion - that G-od
alone is the Real Being* ]Jamzah - if we can call this §ufi
system ‘pantheistic 1 - certainly holds the latter view,
although Ranirl would have us helieve that he holds the
former* Like Ibnu 5 l~’ArahI, 12 ^ ]Jamzah conceives Reality as
haying hoth aspects of transcendence ( tanzlh ) and immanence
( tashhlh ), ~° and takes care to assert repeatedly that God
is not everything and all things in the sense of heing an
aggregation of esdLstents, for in the §ufl doctrine of
wahdatu 5 l.-wu.jud , or ’Unity of E^istence 1 , there is no such
thing as u aggregation of e^istents " as God is the only
Eristent. It must he pointed out that the yery lahel
‘pantheism 1 , used hy many western orientalists to describe
this §ufl doctrine, is very misleading.^^ If this doctrine
can he labelled hy a mere word, the word familiar to the
western mode of thihking that hest descrihes it is perhaps

125. Cf. _JAffIfI, pp. 18-24.

126* 2fil6 V pn727-5'Q. Eor a romanized transcription of the
verses, see Appendix V, (ii).

127. ^he term ^pantheism’ used to descrihe this §ufl doctrine
is not only misleading, hut erroneous. Nicholson has
given an illuminating account of this in his three
lectures delivered in the University of London, suhse-
quently puhlished as Ihe idea of personality in §ufism,

Cambridge, 1925 (see pp ;2T, ^ 22 ^ 277^7 75T“See-

also Vhinfield’s introduction to Shahistarr (p.viii)j_
and furt.her Burckhardt, I., An intro&uction to the Sufl
dpctrines, Lahore, 1959, pp.22-25; and Lings, M.,

]T HoslerTsaint of the twentieth c entury , London, 1961,
PP.T 25-126, no te" 5. Burcklmrdt r s worEwill hereafter he
cited as BurcThardt \ Lings’ work will hereafter he cited
as Lings .

66

1P8

panentheism. Raniri^s attacks on ^amaah^s 'panth.eism’ is

nothing hut his own fallacy of jumping to conclusions in

identifying what §amzah means metaphorically with what

!gamzah considers to he real. In this way it is the metaphors

that are attacked, and the picture of the real caricatured.

Ranirr makes mention of IJamsahWs hook entitled Muntahi

from which he deduces eyidence to denounce the author as

129

belonging to the false hrand of the Wujudiyyah: '

Now I shall expose to you some of the heliefs
of the false Wujudiyyah, that is, tlie
Wujudiyyah ofJJamzah Fan§url and Shamsu } l-
Din al-Sumatranl and all those who follow
them hoth. ]Jamzah Ran§urr, in his hook called
Muntahl, in escplaining the saying of the
Prophet: "M an 1 arafa nafsahu faqad * arafa
rahhahu " u Whosoever icnows his se"If knows liis
EorST - says that:

"... the meaning of knowing
one 1 s Lord and knowing one 1 s
self is [this:] that the Self
of the Hidden Treasure is none
other than one’s self, and every
thing is in God*s Knowledge;
like the seed and the tree;
the tree resides in its
completeness within the seed *' 1
It is clear from this saying of that [false]

Wujudiyyah that the World together with all

128. Hicholson, op.cit ., p.27*

129* Wujudiyyah refers to those who hold the doctrine of

wahdatu’ 1-wu.jud , or Unity of Existence. Ihere are two
groups of the V/u 0 udiyyah. The one is the true (i*e,
muwab -b -idah ) Wujudiyyah, and. the other the false (i.e.^
devrating or mulhidah) Wujudiyyah. See for this Ranirr 1 s
H u,j,iatu’ 1-Siddig li *c[af* i ’ 1-Zindiq , Maxwell Collections,
text no.95, Royal AsTatic SocTety, London, pp.9-24,
Hereafter cited as H u.1 jah . A romanized Malay edition
with critical notesj English translation, and commentary
of the work is noi^r in print under the auspices of the
J .M.B .R.A.S •

67

its parts actually resides, existing in its
completeness in the Truth Most Exalted,

The World proceeds from Him like the tree
proceeding fpe\m the seed« Such helief is
infidelity, **

Ranlru 1 s charge here is formulated in the last sentence - the
implication "being that £[amzah holds the World to proceed from
God out of its o^/m necessity without any act of willing on

God’s part* This is the doctrine of the Philosophers which

- - 1*1
al-Ghazzali so vehemently re^ects. ^ It will "be noticed

that Ranlri formulates his refutations on the "basis, as he

so often does, of identifying his victim’s analogies with

the latter T s conceptions, Here he identifies $amzah f s

analogy with what ]Jamz;ah actually conceives* Ihe meaning

conveyed in this analogy of the seed and the tree is not

what Ranlri implies 0 What means to convey is precisely

the opposite of what the Philosophers believe, for by this

analogy he is actually revealing what he understands by

God‘s creative will ( iradah )* Ranrrr has quoted the passage

from the Muntahl faithfully ? although there it serves a

different context, In that context the key words ada (to be,

to exist, existence) and diri (self) plays a very important

part* But I shall reserve their treatment to Chapter V, where

130* libyan , p.97* See also Iiuntahl , p.lll; Appendix II, (iii)*

131. See al-Gazzali ? s lahafut al-Palasifah , translated by

S.A. Kamali, Lahore, 193b,' the Ihird Discussion, entitled:
Ihe demonstration of their confusion in saying that God
is the agent and maker of the world and that the world
is His product and act, etc. Ihis work will hereafter
be cited as Tahafut.

68

fh.es e key words and otliers are discussed. The meaning of the
analogy of the seed and th.e tree is to he found not in the
Muntahi, but in the Asrar where» speaking of what he under-
stands by God f s creative will, Hamzah says that it is

... Willing the potentialities in His Knowledge
to become the World. As the Holy Tradition
says: ,T I was a hidden treasure and I loved to
be known" - that is, the World together with
all its potentialities in His Khowledge is
related within it [i»e. His KnowledgeJ as
the hidden treasure about to brn.ng forth
the things known from within His Knowledge*

Thus it says: "I was a hidden treasure and
I loved to be known." The treasure [i*e. as
a whole] is likened to a tree within its
seed. The seed is the treasure, the tree
within it is the content of the treasure;
hidden in its completeness: its roots,
truhk:, branches, boughs, twigs, leaves,
flowers, fririts - all complete within the
seed, The seed wants to bring forth the
growth of the tree within itself on a
field of vast encpanse. The seed says:

,T I was a hidden treasure and I loved to be
known." All this is an allusion to

[God’s act of] willing. kurther, God the
Most Exalted, says:

Verily His command is, when He
is in the state of willing a thing,

to say to^it T, Be thoul" - and it
beeomes•

This too-,is an allusion to [God ! s act of]
willing. ^

5 amzah ! s concept of the iradah need not deter us here as it
is discussed at length in another chapter. Suffice it to say,

however, that it is not the same as what the Philosophers
1^4. _ —

believe. Hanirr then goes on to say:

132. Q,ur’an , 36:82.

133. Asrar , pp.29-30.

13d. Raniri gives an outline of what the Philosophers believe
in H ufjah , pp.7-8;ccnsult in conjunction with the refer-
ence"in note 131*

69

Purtliermore, he says:

"Do not relate [yourself with]

God as wet cloth with water, for
cloth is distinct from water* God,

Glorious and Exalted, is far ahove
such similitudesI• But if [the relation-
ship is] likened to [that of] the sea
and its waves, then it is admisaihle.

You must not let yourself he veiled
[from Him] hy all the forms that
resemhle His Self, for all forms are
as veils to God. But [you are] together
with the eternal sea, i«e, that eternal
sea, when it heaves, it is called hy the
name 1 waves 1 - hut in reality it
is the sea, for the waves and the sea
are not two things, hut one and the same,"

It is clear from this that the Being ( wu.iud )
of God and the heing of the^creatures are one.
Such helief is infidelity.

Ihis q.uotation hy Ranirl is not altogether a faithful one,
as in §amzah a large part of the passage consists of

quotations from other poets:

But you must not see [the relationship
hetween God and yourself] as [that which is]
likened to [the condition of] wet cloth,
for the cloth is distinct from the water
that permeates it. God, Glorious and
Exalted, is most pure from such a similitudei
But if [the relationship is] likened to the
sea and its waves, then it is admissihle. As
the verse says:

"The sea is the sea, as it was hefore,

The ^new’ are waves and rivers;

Let not forms that resemhle them veil thee,
For the shapes they form are hut veils."
But [the waves] are together with the eternal
sea. As the distich says:

Ihe sea is eternal; when it heaves

It is then called hy the name f waves' ...

159* lihyan , pp.97-98; Appendix II, (iv).

70

But its real essence (I gaglgatnya ) is the
sea, ior sea and waves,are not -bwo [entities] ,
tut one and the same. ^

Uevertlieless it must be conceded that Raniri has brouglit out

the spirit conveyed in the passage more or less faithfully.

But Ranlri 1 s conclusion, drawn from this passage - that the

Being of God and that of His creatures are one - is false.

This will be made clear, when we come to discussing the

concept wu,jud in gamzah : s system, in Chapter V* Strangely, in

this passage, Ranirl passes over the analogy of the wet

cloth which is in faot very significant in throwing light

upon ^amaah^s denial of the doctrines of hulul (incarnation)

and ittihad (union) - the very things Ranlrl accuses §amzah

of. 157 Ranlrl continues:

Rurthermore, he says:

"The analogy is like the sun with
its light and its heat; their names
are three, their forms are threg,
but in reality they are one«" 0
This belief is like that of the Christians

156. Muntah l, pp.111-112.

137* Tibyan , pp.26-27, 100.

138. ' {t ..y *but in reality they are one ." Ranlrl guotes $amzah
yerbatim here. 1 have rendered the above phrase from:
" ... [tetapi] haq.Iq[atnya suatu ,jua ." From the point of
view of Ihe context of Raniri's passage I have rendered
haglgatnya as in reality because this is the meaning he
chooses to understand. But if I were translating §amzah,
I would render the phrase: "... but their real essence
is one." - which conveys a different sense than what
Ranlrl imputes. Pada haqlq.atnya means in reality , but
haglgatnya means^ Hts^ (or rlieirT real essenoe .

Ranlrl is guilty of word-tv/isting herel

71

[who helieYe] ttiat Being is thre e; ttie
first the Being of ttie Battier, ttie seoond
ttie Being of ttie Mother and the third the
Being of the Son - though three names,
yet tlaey are in reality One Being.

0 all ye who have faithi - see suoh helief
and utterances which are downright infidelity,
like the helief of the Philosophers mentioned
previously.

That 9amzah should employ his kind of analogy involving the
numher three is unfortunate as it allows Ranlrl to pounoe
upon this and to construe and insinuate its identity with
the doctrine of the Ohristian Irinity. But it is clear that
$amzah does not mean such a thingi Purthermore in Ranlrl * s
attack he himself says that the Ohristian Trinity involves
three heings, whereas in ^amzah’s analogy the notion of
three heings is entirely excluded - there is only One Being*
Ranlrl continues:

He says further:

<•0 Seeker, to understand [the
meaning of] ! whosoever lcnows
his self knows his Lord* is not to
know the heart and lungs, or the
limhs* The meaning of *whosoever
knows his self knows his Lord* is
[to know] that his existence and
the existence of his Lord is one # n
Such helief is infidelity, for it represents
the Uruth Most Exalted as heing one (united)
with [ittihad ] the creatures. Pure is the
Most HTgETTruth from such saying of that
infideli x ^°

Again, Ranirl has misconstrued Hamzah, and this is due to
Ranlri'3 misconception of the term ada (to he, exist,

139. fihyan , p*98. See also M\mtahl , p.112; Appendix II, (v).

140. lihyan , p.98. See also Muntahl , p.117; Appendix II, (vi).

72

existence) used liere "by ]Jamzalu We sliall see in Cliapter V

that the relational meaning of this term does not apply to

the ex±stence of creatures, hut rather to the fixed essences
(al-_ _

/a 1 yanu*l-thahitah ) which, still in the Divine Knowledge,

are modes or predispositions ( shu^un ) of His Being. The

guestion of ittibad , then, does not arise when seen in this

interpretation which is what Hamzah means to convey. Raniri

goes on to say:

And he says further:

"The analogy is like rain water
in a plant* The water permeates the
entire plant* Varied are its taste:
in lemon, sour; in sugar-cane, sweet;
in the mumba plant, hitter; each
conveying 'its own taste 0 But their
real essence is water."

Such a belief is infidelity, for he believes
that the Truth Most Exalted permeates the^p
creatures just as water permeates earth.

Pure is tha Most Exalte gL Truth from the
saying of that infideli 2

As before, Ranlrl here identifies the analogy employed with
the meaning intended, and he charges gamzah with crude
pantheism* But the context in which the passage occurs does
not admit of such a charge. It must be pointed out that
Ranlrl passes silently over the passages preceding the one
he guoted. These passages are in fact meant to explain the

141. Por mumba plant, see Wilkinson, R.J., A Malay-English
diotionary , Singapore, 1903» p«655* Hereafter citecC as
WiikinsoiiT

142. Tjtiis' Is not true, This point gamzah conclusively denies
in a passage already guoted on pp. 69-70, above.

143* Tibyan , pp.98-99* See also Muntahl , p.119; Appendix II,
(vli , ).‘ ““

73

meaning of what IJamaab. means by "the meaning of , whosoever
lcnows his self knows his Lord 1 is [to know] that his existence

V| /i

and the existence of his Lord is one". fo explain the
meaning of "his existence and the existence of his Lord is
one" £tamzah gnotes Jnnayd, *IraqI, Ibnu’l-^Arahl, again
Junayd, the Q,ur ? an - all to the effect that God ! s existence
is everywhere, and hecause His existence is everywhere it is
aoncealed, giving existence to all things. Since we do not
possess real existence, deriving what existence we possess
from God, our existence is in reality God's existence, gamsah
then guotes Jamr:

In neighhour, friend, companion, Him we see,

In heggar*s rags or rohes of royalty;

In Union’s cell or in Distraction ! s haunts, iz ,t-

Ihere‘8 none hut He — hy God, there‘s none hut He. ^

This verse concludes Jaml^s Dlash XIII , where he says:

The suhstance of each individual thing may he
descrihed either as the epiphany of Very Being ±
in the ‘intelligihle world 1 , according to the
particular facet whereof such thing is the
monstrance, or as YeryJieing Himself made
manifest immediately, ' in the same intelligihle
world and according to the same facets,

Consecjuently, each existing thing is either
an epiphany of 7ery Being with the colour
imparted to its exterior hy the particular
properties of its suhstance, or the Very Bedng

144, See_ahove p *71 (passage preceding the one in question).

Lawa*ih , p«38» Muntahi , pp. 118-119 •

146. h J£piphany of VerytBeing T ' is Whinlield^s rendering of
ta’ayyun~i~wu,jud , i.e. the Determination of Ahsolute

IteTng.

147* "yery Being Himself made manifest immediately Tt is

Vhinfield’s rendering of wn,jud-»i-muta 1 ayyi n, i.e. the
Being of the Determinate One. lor notes 14S and 147, cf .
ihid ., p.57, notes 4 and 5*

7 ^

Himself immediately made maniiest with.
the same colouring.

The real substance of everything always
abides, thongh concealed in the inner depths
of the Very Being, while its sensihle properties
are manifest to outward sense # For-,i:t is
impossihle that the Divine ! Ideas 1 in the
intelligible world shonld he susceptihle of
evanescence, as that would involve atheism.

[G-od is too exalted for such evanescence to
he ascribed to His *Ideas ! .]

We are the facets and the modes of Being
Evolved from 1'lind - yea s accidents of Being,
We*re hidden in the cloak of non~existence}

But yet reflected in the glass of Being.
Oonseq.uently 5 everything is in reality and
in fact either Being made manifest or an
accident of Being thus manifested. The manifested
accident is a q.uality of the manifested Being,
and though in idea the guality is different
from the thing qualified ? yet in fact it is
identical with it. Hotwithstanding the
difference in idea, the idep.tity in fact
justifies the attrihution. rJ

The suhstance of all this is clearly emhodied in $ amza h ,s

analogy of the rain water and the plant, the full sense of

which is given not in tlie Muntaha, hut in the Asrar :

Khow, thatj-Ejhy God] creating His creatures
day and night ' L - :? is meant His ĕffeots C athar )
that ’are ""called existence ( wu,iud ), for they hecome
the existence of the creatures 0 Just as in
the case of earth; without rain how can plants
grow? The earth is likened to God ! s Imowledge,
rain is existence, the plants are the creatures.

148.

149.

150.

”Divine Ideas" - Whinfield ! s rendering of s uwar-i-
! ilmiyyah .

Ihid ., pp. 57-58 - followed hy the verse in 5 amzah l s
quotation.

xg His oreatures da:
verse:

and night is the third line

Chahaya atharHya tiadakan padam,__
Memberikan wuiud__pada sekalian *alam;
Menjadikan makhlug siang dan malam,
Ila abadi’ 1 -abad tiadakan karam.

Asrar, p .19

75

The earth. is, in itself, earth. and rain is,

in itself, water. \Jhen Lthey] coromingle, the

plants "begin to grow. The plants that grow

out of eartb. and water are determined by

the law of potentiality ( isti T dad ): some

grow ‘becoming bitter, some sweet, some tart;

some grow becoming green, some red, some

white, some black. Golour and all taste

become according to their original potentialities*

The water remains water, the earth remains earth,
and the plants grow out of water and earth, but
their forms and colours are dtermined by their
potentialities ...

Uhis analogy is applied to the World:
originating from escistence there come forth
day and night, the heavens and the earth, lt -n
the Throne ( *arsh ) and the Ebotstool ( kursl )^

Heaven and Hell, the believer and the unbeliever,
the good and the evil - [all] by virtue of
their respective potentialities, Ihe Essence
( dhat ) of God is most pure. The creatures are
many and have contraries, because His
attributes are many, His acts are many,

His effects are many, for the potentialities
of the creatures are in His attributes.

Worlcs that are^good come from His attribute
of Beauty ( .jamal ), works that are evil come
from His attrihute of Hajesty ( «jalal ).

The origin_of Beauty and Majesty is from
Being (wu,iud )» and Being is from Essence,

In reality all [come to be] because of Him;
but for Him this World has no existence,
for ‘there is none like unto Him, 1

That this passage gives the meaning of the one in the Muntahl

there is no doubt* Even the Quranic passage guoted in both

passages are identical.^53 Ranlrl goes on to say:

151. Throne and Eootstool, cf. p. 24, above.

152 . Asrar, pp. 52-54.

153* Qur*an , 13:4: ... Yusqa bima*in walj.idin wa nufa^ilu

ba r gLaha *ala ba'gLin il^l-ukuli.

... they are watered with one water;
and We make some of them to excel
others in fruit.

76

lurthermore he says:

"I see God in my being through
His Being* My being is Eis
Bĕing. I see through His sight."

Such belief is infidelity, for he makes one
his being and attributes ~ both of which are
produced (h adlth ) - with the Being an&^,

Attributes of' Crod which are eternal. ^

In this passage Ranlri is not faithful in guoting $ am zah.

The sayings Ranlrl attributes to gamzah actually are not

^amzah‘s but a cjuotation from Shah Ni’matu 5 Llah.Rurther,

Ranlrl r s version of the Shah Ni^matu^Llah guotation is

corrupt, IJamaah, puoting Shah Ni , matu , Llah, says in fact:

"I see God in myc-being [or essence]
with His sight. My being [or essence]
is His Being [or Essence] ..."

The meaning underlying this idea is quite clearly orthodox

and asserted by all true §ufls. The *I * that T see* God is

not the •I* of the creature, that is, the outward self. It

refers to the inward self that 'sees 1 with the eye of the

inner perception. Hence this T seeing' is referred to as

^seeing* with God‘s sight. In reality it is God that sees,

eoid Himself that He sees, for the inward self is none other

than He. This is so because, according to this esoteric

doctrine, the inward self has still not yet received the name

"creation", for it is not yet sej)arate, as it were, from the

154. Tibyan , p.99; Appendix II, (viii).

155* Qf. liiterary history of Persia , III, pp.465-473.

Shah Ni , matu , Llah wrote in Persian, but the guotation
is in Arabic.

156.Note that RanIri T s guotation is incorrect: "I see God in
my being [or essence] through His Being [or Essence]."

77

Divine Essence There is, in this doctrine } therefore no

guestion of identifying the 'heing 1 of the creatures witli
that of God as Raniri makes it oiit to be. In Jami’s Elash XXV

P h ■> m n — p

this very same idea is expressed thus:

Rase the words ^this 1 and ’that 1 ; duality
Denotes estrangement and repugnancy;

In all this falr and faultless universe -,ro

Raught hut one Suhstance and one Essence see* ^

Row Ranirl 3mows Elash XXV very well, for without including

the above q.uatrain he cj.uotes it approvingly in his

Jawahiru * 1- { Ulum fI Kaslifi \ 1-Iia 1 lum : ^ ^

And furthermore } Shaykh huru’1-Din [56]

‘Abdu’l-RaTjman Jaml (may God sanctify his
secretl)» in his treatise Lawa ? ih > says:

"The reality of Realities - that is, the
Being of the Truth Most Exalted - is the
Reality of all things. With regard to His
Essence, He is One in Himself } and Unique,
so that plurality cannot enter into Him;
hut hy His multiple revelations and numerous
determinations He is [sometimes] presented
under the form of multiplicity (that is }
plurality is ascrihed^only to His revelations
and determinations) which are of suhstantial
independent entities [h a^a \ iq -i~nawhariyyah-i ~
mat hu 1 ] , and [at other tirnes J unaer ~the rorm
of accidental_and dependent entities [ haqa ? iq-i-
aradiyyah-i-tahi 1 ah ]• (Ihe Essence of the
i^ruth Most Exalted is then One and there is
no multiplicity or plurality in It } multi-
plicity and pliorality heing only in the
suhstantial and aecidental entities that are
visihle)•

This Unigue Essence of God } viewed as
ahsolute and void of all determinations and

157* See__above, p. 24 and helow, p,i4Q.

158, hawaTi^, p,41.

159* MsY"Harsden Gollection, no.12151, Lihrary, S.O.A.S.
University of London, p*5§.

160. Words in brackets are Ranrrl ! s comments inserted in
the text•

76

limitations is called. the , Truth , ; and viewed
in Its aspect of "being clothed by multiplicity
and plurality tliat are visible» It is tlie
whole created universe. Ihereiore the universe
is tiie outward visible expression of tiie Truth
Most exalted (that is, Its theatre of
manifestation), and the Truth Most Exalted
is the inner unseen rea-lity of the -universe
(that is, It manifests the universe).

The universe hefore it was made manifest to
outward view was identical with the Truth
Most Exalted (that is, it was Ihat which is
known to Him, for Him and in Him); and the
Truth Most Exalted after the universe was
made manifest is identical with the universe
(that is, It manifests the universe). It
hecomes clear then that in reality the Truth
Most Exalted alone is the One Real Being
(and all that which is other than God never
attains to real being, hut are merely meta-
phorical heing and [that of a] shadow).

His manifestation [in the sensible world]
and His concealment [in the Hivine Mind] ,
his priority and His posteriority [in
point of time], are all merely His relations
and His aspects. ’It is He Who is the Eirst
and the Last, the n putwardly Manifest and the
Inwardly Hidden. 1

If Ranlri could approve, as he does in this guotation, that
the Unigue Essence, "viewed in Its aspect of heing clothed
hy multiplicity and plurality which are v±sible, is the
whole created universe, "it is inconsistent of him not to
agree with Shah Hi‘raatu^Llah and TJamsah. Despite Ranlri 1 s
attempts at interpreting Jaml cautiously in his interspersed
comments at crucial points of Jaml’s text, he has not
succeeded in altering Jami T s meaning to that which he
apparently wants to convey. Again, quoting from the Muntahl ,
Ranrrl accuses 5amzah of identifying the Greator with the

161. Lawa*ih » pp.41-42. See Appendix III.

79

creatures tlius:

And turtherciore he says, in interpreting
tlie word% of God; ! Every moment He is in some
state 1 ~ tliat it means tliat T, He in His

manifestation is inany and is subject to cliange,
for He is the Eirst and the Last, the Outwardly
Manifest and the Inwardly Hidden* By this it
means that His Birstness is uhknown, His
Lastness is endless, His Manifestation is so
clearly evident to perception and His Hiddenness
is uhknowahle. He looks upon Himself through
Himself, and sees Himself with His Essence,

His Attributes, His Acts and His Effects.
Although Cthese are] four in name, in reality
[they are] one. n Buch helief is infidelity,
for the Creator^and the creatures are identified
as heing one. ^

Ihis point is explained hy §[amzah in at least two places.

In one he says that everywhere in the world His Effects are

manifest. It is these Effects that ”give e2d.stence n to the
164

world. Everything in the world are predispositions of His

Being. By predispositions ^amsah means states of activity

( kelakuan ), so that the passage: ! Every moment He is in some

state ‘ is interpreted hy him to mean that:

All forms are His Eorms, all colours are His
Coloursj all sounds are His Sounds, for
*there is none like unto Hinu * ^

Here gamaah is expressing the idea that God, although

1 immanent 1 in everything, is nevertheless 'transcendent 1

hecause He is ahove limitation and individualization. This

"i CL(1

is of course Ihnu^l-^Arahr^s concept of ‘transcendence 1 D

162.

163 .

164.

165.

Q,ur , an , 55:29*
Tihyan , pp.99-100.

Asrar,
ibxa# j

pp.52-53«
P*59.

See Muntahl ,

p.121; Appendix II,(ix).

166. *AffifI , p c 19.

80

whicli, according to 'APiiii^s analysis which. I qnote helow,

is iundamentally of two different kinds:

(1) lfh.at wlaicli helongs to the divine Essence
per se and a se - the ahsolute simplicity
and unity of the One - the state of the
A hadiyyah .

(2) Transcendence asserted hy the intellect,
which must be always coupled with
immanence and which may assume the
following forms:

(a) G-od may he called transcendent in
the sense of heing absolute; or,

(h) He may he called transcendent in
the sense of heing a necessary heing,
self-hegotten, self~caused 5 etc*, in
contradistinction to the contingent,
created or caused heings of the Phenomenal
World; or

(c) He may he called transcendent in the
sense that He is unknawahle and incommunicahle
and heyond reproof<, *

In another place §amzah speaks of the same idea thus:

According to the People of the Path,

G-od is Eternal and Knower. Since He is the
Knower, the Known is in His Knowledge,
that is to say: we see that the things He
creates, 'helore* or ‘alter’, are all of
them from the Known. If such is the case,
then it is from heing that He creates them,
not from ahsolute nothingness, for what is
called ''existence n is the Being of the
Predispositions» As God says: *Every
moment He is in some state, *0 Seeker,
hecause God’s existential condition is
like a limitless ocean. The World in its
entirety is like a tiny speck of foam within
it, and what avails one man to he in
this tiny speck of foam? That is, it is
none hut as God says: l Everything in it
[i.e. the created Universe] perishes, and
there remains the Pace of thy^Lord, the
Lord of Ma^jesty and Bounty. 1 0 Seekeri

this world is hut a wave, God's existential

167. Ihid ., p.24.

168 * Qur*an , 55:26-27 *

81

condition is the sea; tliough. wave is not the
same as sea, inqreality it is not distinct
irom the sea, *

Raniri continues:

imd furthermore he says that "outwardly^,^
man is creature hut in reality he is God." '

Ihis is the beliaf of the Incarnationists
(Itti hadiTyah ) > T/:L

And furthermore he says that
"in reality that which is manifested and
the theatre of manifestation are one and
the same. "Ihese words reveal the first step
in Imowing and understanding gnosis. The
highest stage of gnosis is [arrived at when
the gnostic attains to the final degree of -.np
Poverty:] that ,r perfect poverty is G-od indeed, {
What does this mean? "As the ocean, its
waves and the wind; when the wind hlows the
waves appear from the ocean; when the wind
suhsides the waves return to their origin
[i.e. the ocean] • IThis is the meaning of yy-*

[the text:j 'return thou to thy origini 1 " '■>

Such helief is infidelity, for its-,he_ing
erroneous is most clearly evident. '

And furthermore he says that the analogy
hetween the creature and the Oreator is "like
that of the seed and the tree contained
within it; although from the point of view
of outward manifestation they are seen as
two [entities], their reality is one. Por
this reason Man§ur al~^allaj says: "I am the
Truthl”, and some others say: ”1 am Godl"

169* Sharah , p.18,

170. Hot in the Muntah i. Hamaah does not say this.

171. lihyan , p.lOO; Appenaix II, (x),

172. A”"saying attrihuted to Uways al-Qarani, Cg. Muntahl ,
p.125» Reference to Uways is given in Paridu 5 1-Uin
^Attar^s ladhkiratu’ 1-Awliya edited in the original
Persian, wit'K preface, 'indlces and variants, hy R.A.
Nicholson, in 2 parts, London-Leiden, 1905-1907», pt.I,
pp.15-24. The same saying is also quoted hy Jami, as we
will__shortly see.

173. Qur ? an , 89:28.

174. lihy5n , p.100; Appendix II, (x).

82

since tlieir unseen reality [essence] is seen
by tliem* Furtlier, the meaning of n wh.en
poverty is perfect, it is indeecL God" is
that tliere is none like unto poverty.” Such
belief is infidelity, for [101] its^being
erroneous is most clearly evident.

But, again, the accusation of error which Ranirl levels at

Hamzah here is unfounded* The falsehood in the charge that
£[amzah adheres to the doctrine of incarnation has already
heen pointed out. 1 *^ As to §amzah’s contention that "that
which is manifested and the theatre of manifestation are one

and the same," and that "perfect poverty is God indeed^,"

Ranlri ought not to have hastily condemned this if he did

really represent the standpoint of the true §ufis ( Wu.judiyyah

Muwahhidah ), for what 5amzah affirms is indeed the view

of all advanced §ufls« Jaml, in commenting on the view of

the §ufls on this point, says that:

"When one thing is manifested in another
the thing manifested is different from the
thing which is the theatre of the manifestation
~ i.e. the thing manifested is one thing and
its theatre another* Moreover, that which is

175* libyan , p.101; Appendix II, (xi).

176. SeeaEove, p. 70 . §amzah's rejection of the doctrine of
incarnation, is so evident in his mysticism that it is
surprising how Raniri could have been blind to this.
Moreover, in several Sha 1 irs |Iamzah clearly reveals his
re^ection of the doctrine:

Aho segala kita yang ummat Rasuli
CDuntut 'ilmu ^.aqiqat al-wu§ul, _

Kerana *ilmu ltu pada Allah qabul,

I'tiqadmu jangan ittihad dan hulul. ( 2016 , p.67)

. Again: " Man ! arafa nafsahu ... sabda Baginda* Rasul
Ra qad ^araia rabbahu" tiada dengan hulul*

~ ““ ( 2016 , p.52)

177* Raniri's term, cf. above, note 129.

83

manifested in tlie tlieatre is the image or form
of tlie thing manifested, not its reality or
essence. But the case of the Very Being,
the Ahsolute, is an exception, all whose
manifestations are identical with the theatres
wherein they are manifested, and in all such
theatres He is manifested in His own essence
... The "Truth", the Very Being, along with
all His modes, His attrihutes, connexions and
relations, which constitute the real existence
of all heings, is immanentoin the real
existence of each heing." '

,, Po'verty n in the saying "perfect poirerty is God indeed”

means utter self*-annihilation; an annihilation of the -yeiy

state of annihilation ( iana 1 al-fana 1 ) ? so that there remains

after such ,T poverty n nothing hut God. On this suhject too

Jami would agree with §amzah:

When poor indeed and dead to self thou'lt need
Ho Trisions, hnowledge, certitude, or creed;

When self has perished naught hut Godn/gemains,

Por n perfect poYerty is God indeed. 0

It is clear that Eanlrl, instead of interpreting £tamzah in

the light of the understanding cf true Sufls, has underrated

IJamzah and given a crude and vulgar interpretation - no

douht prompted, apart from his own lack of understanding of

the §ufl doctrines, hy the living example of those who

claimed to he ]Jamzah 1 s disciples, hut who themselves have

vulgarised the original teachings through lack of under-

standing. Finally, concluding his review and criticism of

178, Lawa^ih , p.36. For further elucidation on this point
see aiso pp. 35i 37.

179. Ihld ., p.10. This verse is also quoted hy £[amzah in
i*he Asrar, p.68; and Muntahl (Javanese translation in
Ood. Or. 5176(2), p.STtj

84

IJamaah * s Muntaha, Ranirl says:

And he says further that "according to
the expression of the people of Pasai, if one
is not kufr , one will not meet with kugu’ -
[that is, t>y kufr ] is meant in Malay
"covered": [if one is not covered] one will
not meet with kufu’ , that is to say, "equal."
The meaning-jOf equal is "nothing higher
than it," meaning one hecomes as one was
originally when inothe state of "I was a
hidden treasure*" 0 People of Paithi,
Gonsider this heretic ( zindiq ); he affirms
of man eguality with the Truth Most Exalted,
that is, man is of the same nature as God.
Moreover, he knows that from the point of
view of outward manifestation, such helief
is erroneous, and yet he still helieves in
this vain helief, saying that such helief is,
from the point of view of esoteric knowledge,
true understanding of the doctrine of Pivine
TJnity ( tawh ld). Such^arg^his views in the
hook entltled Muntahl . ^

Ranlrl is guilty of misconception here - or is it perhaps
deliherate? Ranlrl says here that gamaah "knows that from
the point of view of outward manifestation (g ahir ) the
belief that man is God is erroneous." This statement is,
of course, true, but that IJamsah helieves that man is God
from the point of view of outward manifestation - in spite

180. Text: pada hahasa Jawl ..» The word Jawl as used hy the
Arahs reiers to the' MaTay people in general, and not to
the Javanese unless specified. With reference to writing,
Jawl refers to the PTalay-Arahic script, and with refer**
ence to language it refers to the Malay language.

181. Text : tiada lagi diatasnya ,referring to a nature
incomparahle. In the Qur’an God is referred to as lam
yakun lahu kufu’an ahadun (surah 112:4); 'there is
none like unto Him 1 .

182. Muntahl , p.127»

183. Tihyan , p.101; Appendix II, (xii).

85

of the error of sueh hellef - that is a false accusation.

The fact in what ]Jamzah helieves is that man, from the point

of view of inward hiddenness (hatin) -» and only from this

point of view - is indeed God, The real essence of man, as

of the universe together with all its parts, is God, 2?his

doctrine is accepted hy all true §ufis, and it is precisely

this that $amzah means in the passage Ranlri guoted. The

meaning of kufr there refers to the state of man in his

phenomenal ex±stence. Man is "covered, n so to speak, hy the

veils of phenomena and hy his sensual nature - his lower

sensual self ( nafs ) <> As such he regards himself as existent

184

other than God. Slavehood and Lordship is still his lot,

But when he has purged away all the impurities that cover
his true nature he will he at one with his original nature
( kanzan makhfiyyan ; hidden treasure, or buruf 1 aliyat
lofty letters) as Ideas in the Divine Knowledge. In this
state there is no distinction hetween man and God. This is
the state of the Throne ( 1 Arsh ) where man has not yet
received the name "creation”, for he is then not *separate f ,
as it were, from the Divine Essence ( Dhat )It is with
reference to this heing *' 00 ^ 6 ^ 61 " hy phenomena and the
sensual nature that Hamzah guotes Junayd:

184, See Asrar, pp. 70-V2.

185* See ah'ovep,24 and references in note 22.

86

" m Vu,juduka dhanbTJiii la yugasu 131111
dhanbun akliar-a . 11

"Thy existence is a sin with which no
sin can he compared*"

There is a play on the word kufr, in that apart from the
meaning "covered" it also means "incomparahle sin"• The
►j?ufls including ^amaah say that man’s existence as such
constitutes his own "secret polytheism" ( shirk al~khaf£ ),
for he has made his own exdstence to he a veil concealing the
Truth.^^ But for this veil, the taint of creation, man would
he at one with God, referred to in $amzah's passage in
question as teufu* , and if he were to rend this veil asunder,
he would see that he is one with G-od and never was 'separated*»
In the sentence: "If one is not teufr one will not meet with
teufu* ," the mystery of the meaning revolves around the word
"meet", The word "meet" impiies involvement hetween not one
'but two or more; not unity hut duality or plurality* Hence to
one who is still "covered" hy the veil of his own nature and
ex±stence, union with God is still conceived of in terms of
"meeting", Such a one is still in the state of duality in
relationship with God: the Slave and the Lord, If one is
not "covered" there is then no question of "meeting" with

186. Asrar, p.61; Muntaha , p.118* The ahove saying is that
of teahi^ah al-'Adawiyyah; see Lings , pp.137-138.

187* See Asrar, pp.57) 60-62; Muntahi ', pp. 117-119»

188* The entire commentary of four verses in Asrar, pp. 57»
60 -76, deals among others with this theme• aee also
ihid*, pp. 77-8»

87

God, for as such one is God. This is the meaning of "if one

is not lru.fr , one will not ’meet' with hufu’ ". 0?he same idea

is expressed by Ibnu^l-^Arabi, whom $amzah guotes:

"Al-ma [ rif atu hi f j abun bayna » 1- \ arif
wa l1 -ma [ ruf .»169

n Kaovrledge [i«e. gnosis] is a veil between
the Imower and the known."

and:

n Law la * 1-mahabbatu la * stamarra ’ 1-wisal .

n Vere it not for love, 'union' would ha-ve
been c.ontinuous."

and again:

"Al-ma 1 rif atu bi.iabun lahu wa law la

; " 191

wu,judu*l-kawnayn la ^ ahara ’ 1- 1 ayn . " y

"Gnosis is a veil unto Him, and
were it notqfor the existence of the
two worlds’ 1 '' 7 the Essence would
certainly be manifest."

Ihe quotations from Jami, J Iraqi, Shibli, ^A^^ar, Shah

Hi'matu^Llah and others which precede the passage in question

193

in the Muntahl support mj interpretation. The quotations from
Barizi, immediately preceding our problematic passage, lends
even more support as it conveys an identical meaning with
what I have interpreted:

189. Ibid ., p.71*

190» Lo C C3,t .

191* Muntahi , p.128.

192. The relerence here is to Being and Hon-Being, Macrocosm
and Microcosm.

193. Gf• Muntahl , pp.123-127.

88

n Bar dar dara^l-iana’ kardam su t jud

1 ." 1 ■ .. " _ M “ 194

Sar bar awardam mara ru’ 1 numud» 11

prostrate myself 'belore the Door o£ the

World of Annihilation,

I raised my head, He showed me His Oountenancei"

In my opinion this verse alludes to the episode in 'A^ar^s
Man t ig al- T ayr , where thirty hirds finally succeeded in
reaching the "Valley of Annihilation" - none other than the
Dar al-Bana’ referred to here. But the "birds, hy bewailing
their condition and thinking themselves annihilated, hefore
the Door of the Simurgh'8 Palace, revealed that they were
still conscious of themselves and hence were not entirely
annihilated. For this reason the Ghamherlain, who at a
propitious moment appeared hefore them, refused them entry.

The hirds had come to "meet" the Simurgh, and the Ghamherlain 1 s
refusal plunged them into a state of utter hopelessness and
true annihilation* It was then only, after having tested
them, that the Chamberlain opened from their gaae the veils
that concealed the new world heyond. Then they were given to
understand the true nature of their state. Indeed, Ghazzali*s
line immediately preceding Barizl’s verse in the Muntahl' yy

194. Ihid *, p*127« The translation of the second line of
the verse in the text reads: "I raised my head: *Show
me, Lord, Thy Oountenancei"

195. Fa’l-fana’u ' ani ? l-fana 1 i ghayata*l--fana ) : Por
annihilation from the very state of annrhilation is
the final goal of annihilation* Lo c * cit *

89

196

clearly points to tbis interpretation. '

Ranlrl*s allegation that 9amzah adlieres to the

thesis of the Philosophers that God is Simple Being^^ may

be a reierence to £[a]iizah’s idea of God as the attributeless

Absolute Being which he calls the Dhat or Huwa .However,

this idea is, for that matter, also that of rbnu’l*-*ArabI,

Jlll, and other §ufls.^^^ If it is true that Ranlrl ! s allega-

tion refers to this idea (whio.h is most likely the case

although he does not mention it), then the allegation is

false, for the thesis of the §ufls on thia point^^ - §amzah

included - is that God in His Essence is unknowable and

independent of all assertions. Ihe Essence is only known to

the Divine ^ssence. It is in the sense that the Essence, in

its bare abstraction, is beyond all knowledge and relations

POl

that He is attributeless, and not that it is impossible for

196. I may point out, in passingj, that Voorhoeve, in his

annotation of the text of Ranlrl*s Tibyan ( Twee Haleise

Geschriften van Nuruddln ar-Ranlrl Leiden, 1955) which
!rTTave~^uaFecL above, has attempted to give an__interpre-
tation of gamzah's passage in question, and Rannrl’s
criticism of it, in a manner different from the one I
suggest. here. But in my opinion, however, Voorhoe-ve has
completely missed the point, See Voorhoeve, P*, op.cit.,
P.35.

197* Tibyan , p.18. Por the thesis^oi the Philosophers that
God_is Simple Being, see Tahafut , pp.255-341,

198 . Asrar, p.22.

199» See the Kitab al-ta’arruf li madhhab ahl al-ta g awwuf , by

Abu Bakr al-Kalabadhl, a tenth century §ufl of Bukhara,
English translation of the work by A.J. Arberry: The
Doctrines of the Sufls , Oambridge, 1935» See p. 17~"o?
Arberry 1 s branslation, which will hereafter be cited as
Kalabadhl .

Kalabadhl , pp, 14-18.

201, Asrar , pp,25-24.

90

Him to possess attritmtes since ttiey would He an augmentation
of His Essence* ihe argument of the Philosophers that God
is Simple Being has its "basis in their arguments against the
attributes and the division into genus and specific differ-
ence* 202 Q?he thesis of the §ufls on this point, which is also
that of ]Jamzah, is not the same as that of the Philosophers,
for the §ufls do not uphold the denial of attributes* Por
£[amzah, as for other §ufls, the attributes of God are eternal
and are never separate from His Essence - not because God
needs them or does things with them, but because they mean
the denial of their opposites and of the notion that they
exist in themselves and subsist through Him* Q?o some the
attributes are neither God nor other than God* To 5amzah the
attributes are God - or the Essence ( Dhat ) is the attributes
(gifat ). 205

In the fbllowing passage Ranlrl accuses £[amzah of
adhering to Qadarl views. What is interesting to note in this
passage, as indeed in some others, is the manner in whioh he
parades the 'heresies 1 of the Qadarls before coming to the
point: namely their belief that the Qur*an is created, in
which he also condemns gamzah* In this way it would seem to
me that he purposely paints the picture of the Qadarls as

202. Q?ahafut , pp. 109-151.

205. Gf . Jill in Studies , pp.90, 95> note l; Asrar , p.24;

Sharab , pp.19-20. Cf. also al-Ash 1 arl , pp.16-17, note 16,

and “p .19.

91

t)lack as possible as prelu&e to associating §amzah with this
picture ~ a method which in modern times we know so well as
the ‘smear campaign':

- ?04

Shah&an, Now the heliefs of the Qadariyyah.

They say that G-od wills and makes as their own

[or places the hur&en of] the actions of His

creatures. Hence thepcreatures are the doers of

all [their] actions, ' although God makes

manifest to them the t&o^s* an& 'don^t^s'. Go&

in reality then does not, by virtue of His

will, an& His desire, an& His decision, an&

His power, create the actions of His creatures.

Such helief is infi&elity, for they affirm

that there is an ‘other’ apart from Go& who

creates acts. Some of them^reiused to helieve

that Go& has attributes. ut> Some ofojhem

helieve that the Qur’an is created. ' Such

heliefs are a rejection of the truth, for as

the Prophet says: "Whosoever helieves that the

Qur’an is created, then he is an unheliever."

Such in&eed is the belief of ^amzah Pan§ur£

in the hook entitled Asraru 1 1- 1 Srifin : he says

that the Qur } an which is conggyed ty Gahriel

may he regar&ed as created.

In the same vein he associates £[amzah with a sect of the
J ahmiyyah:

The tenth sect of the Jahmiyyah is called
the Laf ^iyyah. They helieve an& say that the
one who pronounces an& the thing pronounced
are one an& the same. [By this they mean that]
the Qur’an is Go&'s speech, hut the one who
pronounces - meaning the speech that is rea& -

204. Cf. Watt, pp.52-57» 95-129, an& see E.I. article
Ea&arlya ; al-Ash*arl , pp*59, 74—75«

205. Cf. Pakbry» , Islamic Occasionalism , Lon&on, 1958,

p #48«

206. Cf. Watt, p.102.

207 . Eoo."o3re.

208. Qf. Asrar , pp.31-52; Tihyan » pp.70-71, Appen&ix II,(xiii)«

209. 5hr the Jahmiyyah, cf. Watf , pp.99-104, an& see E.I.

article D.jahm an& D.jahmlya .

92

is not G-ocL’s speech. This is the beliei of
§amzah Pan^url T s [brand of] Wuoudiyyah. He
says in the book Asraru’1- 1 Xrifln that the
spee-ch of God conveyed by Gabriel may be
regarded as a thing created, Such a belief
is infidelity, for God says: 'We have sent
down an Arabic ^ur^an conweyed by Gabriel
[and] it is not created.*^ u

But what £[amzah actually says on this subject is not really
similar to what Ranlrl reports:

According to the Mu'tazilah and the
Rafi$I and the Zindlq, the speech of God
is created. According to the sharl'ah,
whosoever says that the speech of God is
created is an unbeliever - may God preserve
us from suchi God's speech is as His Essence;
eternal, together with the accompanying
seven [attributes]. As for the speech of
God conveyed by Gabriel to the Prophet
Muhammad the Messenger of God, which is
wrltten in pages, it may be said to be
created for the judgment concerning it is
that it is already separate - from the point
of view of expression - from the Esffnce.

However in reality only God knows.

This passage cannot be regarded as an assertion that the

— 212
Qur*an in meaning and conceptual content is created, In

two places he says that the Qur’an as such is not created.^^

Purthermore Ranlrl’s authority for denouncing ^Ea 11129 ^ as an

210. Hhis is Ranlrl f s translation and interpretation of the
surah quoted. Tibyan , p*77; Appendix II, (xiv).

211. Asrar , pp,31-32.

212. WHat ]Jamzah is saying is in fact what the later
Ash T arxs, in particular_al~MaturIdx and his school,
also maintain. Cf. Iaftazanl , pp.61-66.

215* 2016 . p.56; Asrar , p.47.

93

inf±del which he hases on the Q,nranic passage is ialse, for

his translation of the text is not correct and his inter-

pretation of it very much stretched to suit his purpose.

What the text of the verse reads is actually:

Qur ’ anan 1 arahiyyan p;hayra dhl ; iwa.jin la’ allahum
yattagun .

An Arahic Qur 5 an without any crookedness that
they may guard (against evil).

The whole oontext of the verses in this section of surah

thirty-nine denotes that the Qur’an is the guiding light,

the perfect Book. * Ranin goes on further to say in his

accusation that £[amzah adheres to the teaching of certain

sects of the Jahmiyyah, that:

Hhe ninth sect of the Jahmiyyah is called
the Zanadiqiyyah. They helieve and say that
the World is eternal and is also non-existent,
whilst God [Who is also eternal] is not non-
existent. This is the helief of Hamzah Pan§urx
and Shamsu 5 1-Dln al-Sumatranl ana all their
disciples. Such helief is infidelity, for God
says: l God is the Creator of eveiy thing.*

Shahdan . All the Ahlu 5 l-Sunnah wa*l-
JamS v ah agree in saying that whosoever helieves
that the non-existent is a thing then he is an
unbeliever. JPkgy are those who are called the
Ag hahu 1 1-Ha.yula , meaning those who helieve that
^he iime cl Kssences are existent heings. ^

Here we have a glaring example of Ranxrl's distortion of

hamaahds concept of the relationship hetween God and the

Universe, or if not distortion it can only mean his ignorance

214. 39:22, 23, 27, 28, Uowhere is it said that the Qur’an
as such is "not created".

213- lihyan , pp ,76-77; Appenclix II, (xv).

94

of the true nature of ^[amaah/s teachings* The belief of the

Jahmiyyah to which he refers here, that the World is eternal

and is also non-existent, whilst G-od is eternal hut existent,

is also the belief of certain Philosophers, Ibn Rushd being

216

one of its famous advocates, But in this belief the

assertion is that there are two eternal beings - God and the

Universe. God is eternal, but He is without agent or cause;

whereas the Universe, being likewise eternal, is with an agent

and a cause. This is not what §amzah believes• Por §amzah

there is only one eternal being. This eternal being he

conceives now as God, now the Universe. He draws no dis-

tinction between the contingent and the necessary* lo him

these distinctions are merely mental, not real, for the

contingent in reality is the necessary coupled with a non-

existent or subjective relation. The Universe, then is not

created from nothing, for this would mean, in a sense, that

it has acquired ex±stence. But that Raniri should assert

that §amzah believes the non-existent to be a thing ( shay ? ),

(al- — _

and the Pixed Essences /a ^yanu*1-thabitah ) to be existent
beings in the sense the Materialists understand (i.e. as
substantial reality) is absurd. The term shay* has nowhere
been used by gamzah in this connection. As for the a’yanu’1-
thabitah,the terms §[amzah uses to describe them convey

216, See Hastings*s Encyclopaedia of religion and ethics ,

Hew Tork, 1955 ? vol.2, p, 263 .

95

meanings whlcti make it clear to us that he does not aonceive
the a 1 yanu’ l-thahita h in the superficial sense as a kind of
indestructible stuff knoim to some philosophers as matter.^*' 7
krom the philosophical point of view, the most serious charge,
worthy of further attention, in Ranlrl's points against
$amzah is the charge of helief in the eternity of the World,
and the logical conseq.uence of denying to God His creative
will. Only on the ground that this charge is true can RarrCrl
hrand §amzah as a zindlq , for taking into consideration
Gha^^all^s points in his refutation of the Philosophers, he
would have said in this case that only the belief in the
eternity of the World should incur upon its believers the
branding of infidelity and punishment of death because of its

Ol Pi

violent opposition to Islam. In this chapter I have
attempted to expose the true nature of Ranlri^s criticisms
of ^am^iah^s teachings and his method of attack, and I have
stated that, on the basis of these findings, they are based
upon prejudice crowned with ignorance of the true nature of
gamzah ! s mysticism.

In the next two chapters, I shall attempt to eucplain
^amzah's cosmology, his concepts of creation and iradah
respectively in connection with his alleged belief in the
eternity of the World and the denial of God‘s creative will.

217« Cf, below, pp. 136-144.
218. Tahafut , p.249.

96

It must *be pointed out ttiat from the various quotations from
gamz;ali which. I have given in this cliapter, ideas ahout
5 amzah. 1 s concept of creation and God's creative will can he
formed, as some of the passages guoted touch upon this very
problem hoth implicitly and explicitly. But hefore we go on
to this, I would like to return to Baniri's point ahout
5amzah’s hiaterialistic pantheism. 1 The fundamental issue v/hich
lies at the hottom of BaniriPs distortion or misconception
is the question of the definition of Being. Let us examine
what each of them has to say ahout this.

According to Banirr:

Being is essence ( dhat ), or the constituent
determinant of a thing Li.e. quiddity]. This
essence is at times perceptihle to the eyes in
the form of the external World or Universe,
and at times not perceptihle to the eyes,
although it is estahlished hy the intellect
( l aql ) and hy religion ( shara 1 ), or through
mystical revelation or insiglit ( kashf ) and
direct experience ( dhawg )« This lessence]
is the Being of God. ^

Banlri endorses his agreement with the Mutakallimun* s

categorization of heing into two classes: Becessary Being

220

and Gontingent Being, or Beal Being and Non-Being. But
he does not appear to accept the Mutakallimun^s concept in
toto, for he goes on to give a definition of his own concept
of heing thus:

219. gu.i.jah , p.3; Appendix IV, (i).

220. Tbid ., p.4.

97

According to ttie Mutakallimim, there are
two categories of being: iirstly the Being of
God, and secondly the heing of the Universe
or World, God's Being is Uecessary Being and
is self-existent, and the being of the World
is Possible Being; that is, it is created and
externalized by God from not-being Cor nothing-
ness] ( ^adani ) • Purthermore it is dependent
for its existence upon God. Thus the two
[beings] are in reality not identical; this
is so because the Being of God endures from
and to all eternity and is the principle of
creation, whereas the being of the Universe
is ever. new and is created* Prom their [i.e,
the Mutakallimun] definition it is clear

that being is two: the one Real Being, and
the other Metaphorical BeingppMetaphorical
Being belongs to Real Being. ^

According to our definition being is one;
and that is the Essence of God Most Exalted.

G?he Universe is non-existent and is not
qualified to be considered as a category of
being as it is Absolute Nothingness or Pure
Not-Being ( * adamu* l-mah d*). Thus when the
Universe is' *adamu^mabd » and the Being of
God is Absolute r Being ( wu.iud 9 1-mah d) » whence
this. identity of adamu*T-mab .d and wu.judu’!-
mahb? ln truth the Universe is Appearance;
depending for its existence upon the Being of
God. It is the theatre of manifestation of
the One Real Being - the image reflected
in the allegorical mirror: God’s Being is
likened to the looker into the glass, the
World is like the form reflected therein.

Thus God*s Being and the Universe are neither
the same nor different, for its identity or
non-identity would reguire two entities
existing per se. So when it is only the
Being of GocC TKat is existent, and the
Universe is non-existent, there is then no
possibility for comparison. That is why we say
that the Being of God and the Universe is
one* Even though to oiitward perception the
Universe exists, existence cannot be attributed
to it for in itself it does not possess real
being.

221. Ibid., p.3; Appendix IV, (ii)o

222. lioc. cit., Appendix IV, (iii).

98

Raniri concludes tliat th.e Sufls 1 concept of being and that

- pp^

of the Mutakallimun nre in reality identical. ^ This means
that since he has already endorsed the Mutakallimun 1 s concept,
he is egually endorsing the §u,frs 1 concept which he defines
thus:

The Sufis too hased their view upon the
rational faculties and Tradition, hut they
added to this also mystical revelation or
insight (kashf), and direct experience ( dhawg ).
They saw with the eyes of the internal
perception and experienced the existence of
only One Real Being - and that is Allah -
Who is imperceptible to the eyes in this World,
for that which is perceptihle Cto the eyes]
does not possess real heing as does Allah.

God’s Being is Real Being and Absolute, and
the being of the Universe is metaphorical and
[a thingj determinedj it is the shadow of God‘s
Being* 0f this shadow e^istnnce oannot be
predicated; nor can absoluteness be attributed
to this nothingness, for if it exists, then it
would mean that the Universe is identical
with God; and if its nothingness were absolute
then it would mean that the Universe is nothing
whatsoever* Yet the Universe is perceptible;
ao it is clear that the Universe is a manifesta-
tion of the Being of the Truth Most Exalted*

The relationship between God and the Universe
then is neither that of identity nor that of
non-identity, for the Uniyerse is a manifestation
of, and belongs to God. d

Having seen Ranirl’s version of the Mutakallimnn 1 s and
§ufis* concepts of being, and taking note that he endorses
both, it is most inconsistent for him, in his own concept of
being, to assert that the Universe cannot be T, considered as a
category of being" on the groimds that it is T, Absolute

223. Ibid ., pp.6-7.

224. ibi d., p*6* Appendix IY, (iv).

99

Nothingness 11 or "Pure Hot-Being M , for snch a concept of
Universe is held neither hy the Mutakallimam nor hy the
§nfi s. The rnumkin* l-wn,jud of the Mutakallimnn is not
equivalent to the 1 adamu*1-mah d of Ranrrl, for hy this they
mean a heing which is logically possihle; and for them every-
thing is logically posaihle except the logically impossihle,
The term is regarded as synonymous with .ja^igu’ l-wu,jud
(Contingent Being)* Ranirl 1 s meaning of the term 1 adamu [ 1-mah d
comes under the category of impossihle heing - that is a
heing that has no existence in any category of heing, Ranlrl
therefore contradicts himself when he says that the World,
already defined hy him as "Pure Uot-Being" is also the
"theatre of manifestation of the One Real Being*” He does
not seem to he aware of this contradiction* As for the
§ufls 1 concept of the World, Ranlri himself says that they
do not conceive the World to he Pure Not-Being ( * adam
mutlag. = 1 adamu * 1-miah d); it is not ahsolute nothingness as
Raniri helieves, for if its nothingness were ahsolute, then
it would not exist at all for Ood to manifest Himself,
Purthermore Ranirl says that the heing of the World is
neither identical nor non-identical with that of God. This
implies that the World somehow exists and is not entirely
Pure Not-Being, for if it does not exist (heing Pure Hot-
Being) then even the allusion to its heing neither identical
nor non-identical with God is inapplicahle, Thus in spite of

100

his emphasis on aljsolute negation of comparison "between God
and the World, Raniri in fact makes the comparison.

In the case of §amzah the guestion of comparison
does not arise for he draws no distinction "between the con-
tingent and the necessary. Ranlri, on the other hand, makes
a real distinction hetween God*s Being and that of the World,
whereas for 5amzah the distinction which Ranlrl considers
real is merely mental: the heing of the World is imaginary
(wahml); it is in reality God's Being pias a non-existent
suhjective relation. In this sense gamaabis is a truer
interpretation of the„ §ufl concept of the World. Thus he
says:

The Essence of God and His Being is one;

His Being and the heing of the Universe is one;
the heing of the Universe and the Universe is
one; the like of wliich is, as it were, its Ci.e.
the sun l s] light; different only in name hut
not in truth. To external perception it is one;
to the eye of the internal perception it is
also one. So is the heing of the Universe in
relation to God’s Being - it is one; for the
Universe considered independently does not
exist. Although outwardly it exists it is
[nothing] hut Appearance and not Reality; like
the image [reflected] in the mirror, though
possessing form, does not possess real heing.

A comparison of J3amzah's definition of heing with that of

Ranlrl reveals that there is no real distinotion hetween the

real content of what they conceive as heing. Differences

hetween what they say are those of expression. $amzah as a

§ufl hegins his definition or conceives heing from the point

225* Asrar , pp.25-26.

101

of view of ilie Alsolute, whereas Ranlri, whom I consider not
as a §ufl hut as a representative of religious offioialdom,
hegins his definition from tlie relative point of view« The
conclusion arrived at t>y both is identical: that there is
only One Real Being* However, Ranirx seems to have interpreted
^Eamsah^s conception of the relationship hetween God and the
TJniverse as one which resembles that of the heretical
Wujudiyyah which he explains thus:

According to the heretical Wujudiyyah,
heing is one; and that is the Being of God.

This TJnigue Being of God does not exist hy
Itself hy which It can he distinguished save
in relation to the creatures. Hence the
creatures are God*s Being and the Being of
God is the heing of the creatures. The
World is then God, and God is the World.

In this way they affirm that the Being of
God Who is Unique is completely immanent in
the heing of all the creaturesg and they say
that nothing esdLsts hut God.

But what ]Jamzah means when he says that "the Essence of God
and His Being is one; His Being and the heing of the Universe
is one, etc*" is not that there are two entities ex±sting
per se identified as one as Raniri helieves. In ^amzah’s
definition, apart from God's Being which is also that of His
Essence, all other similar terms such as the ^heing' of the
Universe, and so forth, are to he taken in the metaphorical
sense. Hamzah himself gives us his explanation on this point:

According to the 'Ulama’ of the Prescrihed
Law, the gudgment concerning the Essence of God
and His Being is that they are two; [similarly],

226. U ujjah , pp*9~10; Appendix IV, (v),

102

the heing of Knowledge and Knower are two;
the heing of the Universe and the Universe are
two; the heing of the Universe is different
from the Being of G-od. The Essence of God
and His Being is like the sun and its light;
although they are one to external and
internal perception, the judgment is that
they are two; the sun is different from its
light.

As to the Universe t the reason why it is
said that its heing is different [from that
of God], is hecause the Universe is like the
moon deriving its light from the sun. This
is the reason why the ‘Ulama’ say: "The
heing of the Universe is different from the
Being of God. God*s Being and His Essence
are different. u

The People of the Path say: "If this is the
case* then God can he referred to as heing
'outside* or •in’ [the Universe]; or 'near 1 the
Universe or ^iar’ from it# u To us, the
Essence of God and His Being is one; His PP
Being and the heing of the Universe is one ...

In reality the ‘Ulama’ and the People of
the Path are in complete agreement with respect
to the Essence. Although the Essence can he
expressed in words, in reality expression
falls short of the truth* for It is not
•aho^e*, It is not ‘helow*, It is not *hefore’,
It is not ^aPter 1 , It is not to *the right',

It is not to ’the left', It is not ^Par 1 , It
is not 1 separate 1 , It is not ‘joining*; [It
is] without 'how' or ’ what 1 ; without ‘whither 1
[i.e. heing at a place], without 'where* [i«e.
heing to a place], without 1 now f , without a
1 twihkling of an eye 1 , without 1 instant 1 ,
without ^time'; It does not 'hecome 1 , nor
is It , heaoming'; It is not a 'place* nor
has It a ^place’, as the Hessenger of God
says: u There 'was 1 only God, no thing [‘was’]
with Him." Shaykh Junayd al-Baghdadl (God*s
mercy he upon himl) says: u He is now as He
was then. u God says: ’Glory he to Godi Who
carrnot he descrihed*; and God says further:
^There is no thing like unto Him 1 [the
interpretation of] which means: not one single
thing which we discuss with our hearts and

22?. Bee ahove, p.100

105

with 01 X 1 ? knowledge attains to knowledge of
Him# Oun knowledge is not [of] the Essence;

[it is of] the Existence of the Essence and
Its Modes. Ihis is why the People of the Patho
say: ^The Essence and Its Existence is one,
hut in reality none may reach the Essence. Let
alone the general masses [of the Eaithful],
even the Saints, Prophets, and Archangels may
not reach It*

The cardinal point ahout the distinction hetween the
heretical and the true Wujudiyyah is, as Ranlri rightly
explains, that with the former, though they too assert that
there is only one being which is the Being of God, u this
Absolute Being of God does not exist by Itself by which It
can be distinguished save in relation to the creatures. u What
§amzah says in the passage quoted is self-evident in denounc-
ing such a belief* §amzah clearly says that God is Self-
subsistent; that He is logically prior to all other beings,
which means that His existence is not determined by His
relation to the creatures.

Another important point in connection with this
problem is the identification of essence and existence as
one and the same thing. Ranirr says;

It is cleaj? that^according to the
definition of the Sufls, existence and real
essence are, in point of meaning, one and

228, Cf,_rbnu 5 1-tArabI in *Afflfl , pp.1-9.

229. Israr , pp,25~27. This passage conveys a striking
resemblance with one found in the opening pages of the
Kitab * 1-A,iwibah of ^Abdu^Llah al-Balyanl, a younger
con^ĕmporary of ibnu 5 l-_|ArabI * This work is also_known
under the titles of Risalatu 5 1-Ahadiyyah and Ki tabu’1-
Alif,_and in some manuscripts Ts ascrrbed to It>nu*i-

*Arabl 0 An English translation of the work is given
by H. Weir in the Journal of the Royal Asiatic Society,
London, 1901.

104

the same; and that ±s the Essenoe of God.

The meaning of the Sufls ! definit±on of the
real essence [of a thing] is that: ‘Essence
is what makes a thing wh&t it is’ - that is
- the thing from which a thing hecomes; and
this ‘thing* Cor essence] is reality. As for
example, the reality [or essence] cf the pot
is the wheel, p and the reality [or essence]
of the boat is its maker. According to the
definition of the Logicians: ’Essence is what
makes a thing what it is as rationality is
to man* - that is - the essence of man is
his rationality. It is evident that the
meaning of the Logicians * definition [of
the term essence] is q.uiddity. Ihe differences
between the_endeavou.rs of the Mutakallimun
and the §ufis in their affirmation of God*s
Being and that of the Universej are differ~
ences in expression, not in meaning; as
people say 1 fifteen’ and ‘twenty minus five’.

The meaning is identical though the expression
is not.^ a

All that Ranlrl says here is confused and his conclusion is

false. In the first instance Ranlrl makes an effort to

reconcile the Mutakallimun 1 s definition of essence with that

of the §ufls by incorporating both, the premises of the

former and the conclusion of the latter, into an amalgam.

Ihe Mutakallimun would in fact define essence thus:

Ihe real essence ( al~h.aqlq.atu ) of a thing and
its quiddity ( al~m5EIyyatu )' are that which
constitutes the identlty ~of a thing (ma.
bihi’ l~-shai } u huwa huwa ), as is exempTxfied
by^tlie application of the term "rational
(natig) animal 1 to man in contrast to the
application of the terms "laughing animal”
and ”writing animal”; in which case it is
possible to conceive of man as not being
described by the terms "laughing” and "writing",
inasmuch as they [laughing and writing] are

230. I would have thought, in order to be consistent, that
the reality of the pot should be the Potter, not the
whecll

231. H u,i,iah . pp<>6~7; Appendix IV, (vi) 9

105

acci&ents. And it may "be said inrtlier tliat
that wliich. constitntes the i&entity of a
thing is, with respect to its heing in&ivi&-
nalize&, it is a certain particular thing
( huwiyyah ), but without regjpect to either
of these it is a q.ui&&ity, ~

Erom this it is clear that accor&ing to the Mutakallimuh^s
point of view the real essence of the pot is not the potter,
nor that of the boat the maker; but that the real essenoe of
the pot is the clay which is ultimately re&ucible to
particles which cannot be further &ivi&e&, an& the real
essence of the boat is the combination of woo& an& iron an&
so fbrth, all of which is also ultimately re&ucible to their
respective atoms. The Miitakallimun - the later Ash T arIs -
conceive the Universe to be a series of acci&ents create& by
Go&, but their theory of the Universe itself is atomistic,
as the following passage shovfs:

Accor&ing to the Ash'arite school of
thinkers, the, the__worl& is compoun&e& of
what they call ,jawahir - infinitely small
parts or atoms which cannot be further
&ivi&e&. Since the creative activity of
Go& is ceaseless the number of the atoms
cannot be finite* Fresh atoms are coming

252. See A commentary on the Cree& of Islam , by Sa^&u^l-Dln

al-Taftazanl on the Oree& of Wajmu’1-Din al-Wasafi,
translate& with intro&uction an& notes, by E.E._JEl&er,
Wew York, 1950, p*ll* Hereafter cite& as Taftagani . It
is interesting to note that Ranlrl has translated this
work into Malay__vin&er the title of Durrat al-Eara ? i&
bi Sharh al- t Aqa > i &. Cf.Vinste&t, RTO.» A.history of
classical Malay literaEure, J.M.B.R.A.S., vol.3l,

W* . J7 1TunFT95HT^ p .ITOT^

106

into 'being e-very moment, and th.e \miverse
is thereiore constantly growing, As the
Qur’an says: "God adds to His creation
what He wills." The essence of the atom is
independent of its existence. This means
that existence is a guality imposed upon
the atom "by God. Before receiving this
guality the atom lies dormant, as it were }
in the creative energy of God, and its
existence means nothing more than Divine
energy hecome visihle. The atom in its
essence therefore has no magnitude; it has
its position which does not involve space.

It is by their aggregation that atoms*
become extended and generate space.

It is clear here that the Mutakallimun assert that the atom

In its essential nature is independent of its existence,

although it will remain as such only as long as the accidents

occur. If God ceases to create the accidents, the atoms will

cease to exist as such 0 From this two propositions arise:

firstly, as a result of the accidents which are perpetually

changed and renewed, nothing has a stable nature; secondly,

atoms exist independently in order that the accidents may

act upon them. The §ufls wholeheartedly accepted the first

proposition, but they violently disagreed, on the other hand,

with the Mutakallimnn 1 s assertion that numerous substances -

atoms - exist independently upon which the accidents depend*

The Mutakallimnn have defined an accident as a being which

is not independent and self-existent, but depends for its

existence on other accidents, or on essence or substance. The

233. Iq.bal, M., Six lectures on the reconstruction of

religious t‘hought in Isl am, - Ijahore"X^3^>T pT 95r~Cf»also

TaftazanX, p.xxv.

107

§ufis, howe^er, helieve that the Mutakallimun^s theory of
accidents is contradictory, for while asserting that
accidents depend upon the atoms in order to occur, they have
failed, according to the §ufls, to see that the atoms, which
they have put into the category of essence, will cease to
exist if the accidents cease to exist. Thus hoth are in
reality interdependent, and since the atoms themselves are
continuously prevailed upon hy the accidents, it can he said
that there never was a time when the atoms are free of
accidents. From the point of view of the §ufls, nothing
ex±sts per se, other than the One Real Being, underlying all
existence. According to Jaml, the accidents do not pertain to
the atoms, hut to a "single suhstance" - the Reality upon
which depends all existence and which is the cause of all
ex±stence:

They Ci<,e. the Mutakallimun] have not
grasped the~fact that the unrverse, together
with all its parts, is nothing hut a numher
of accidents, ever changing and heing renewed
at every hreath, and liiiked together in a
single suhstance, and at each instant dis-
appearing and heing replaced hy a similar
set. In conseguence of this rapid succession,
the spectator is deceived into the helief
that the universe is a permanent existence.
Ihe Ash , arls themselves declare this when
e 2 q>ounding the succession of accidents in
their suhstances as involving continuous
suhstitution of accidents, in such wise that
the substances are never left wholly void
of accidents similar to those which have
preceded them, ^

234. hawa*ih , p.30; cf. ibnu^l-^Arabl in Studies , p.154.

108

The "single substance" Jaml speaks of is God Who reveals
Himself, hut never during two consecutive moments, in the
myriad forms of the various grades of heing making them
manifest to the senses. The (Eruth ( al-»Haqq ), or God, is not
to he identified with these variegated forms of phenomena
that make up the universe of change. It is that all-
pervasive 9 all-persistent essence of these myriad grades of
heing. Here then we come to the §ufls' definition of essence,
Jaml says:

When one defines man as a "rational
animal"j and animal as a "growing and sentient
hody, possessed of the faculty of voluntaxy
movement"; and hody as "a suhstance possessing
three dimensions"; and suhstance as an "entity
which exists per se and is not inherent in any
other suhoect";anl entity as "an essence
possessed of reality and necessary heing" -
all the terms used in this definition come
under the category of "accidents", except
this vague essence which is discerned hehind
these terms. Por "rational" signifies an
essence endued with reason; "that which is
growing" signifies an essence endued with
the faculty of growth; and so on.

Jaml goes on to affirm that this vague essence is in fact

the Truth, the Very Being - God.

To return to Ranlrl, it should he clear hy now that
his assertion that the differences of the Mutakallimun and
that of the §ufls in their affirmation of God‘s Being and
that of the Universe are merely those in expression and not
in meaning, is false for there is a real difference in what

255» Lawa>ih ,

109

tliey mean and conceive 5 and tTais real diiierence h.as its
roots in their conception of th.e nature of the real essence
of things. But Ranirl ignores - or does he not see? - this
real distinction between the Mutakallimnp. 1 s and §ufls’ point
of view, for in spite of this he says:

All the §ufls and the Mutakallimun. are in
concerted agreement in asserting that: "The
world together with all its parts is nothing
but a series of accidents; and that of which
they are accidents is G-od," The meaning of
'accident' in their terminology is: "An
accident Cis a thing that] does not endure
two instants of time* The meaning of
1 that upon which the accidents depend’ is
God's Being, Eternal, Beginningless* He is
the self-subsistent One, and He is the One
Who gives subsistence to others. Hence the
World is not fit to be categorized as ^being* -
it is called ^darkness’, 'not-being', ^ialse 1 ,

*imagination* and 'mirage 1 ; it is nothing but
a shadow.

When that the World is such - that is
its existence cannot be categorized as 'being'
even though it is perceptible - it cannot then
be an other ex±stent apart from God the Exalted.
This is the reason why they say that God and the
TJniverse is one»«They do not intend it to mean
that the World^' and God are one being and
identical, This is why they say that God and
the TJniverse are neither the same nor different,
for their identity and non-identity would
reguire two entities existingpp©r se. It [i*e,
the Universe] belongs to God.^ 0 "

236. Ranlrl 1 s note: The accidents change, come in succession,

and disappear, Others like them come and
replace them at each breath and instant,

Cf . Lawa^ih , p.30.

237. Raniri's note: The reason why the World is not-being

[or not-thing] is because it never becomes
a real thing at each breath of its
appearance, but it is a tliing insofar
only as God creates it.

238. H u f i,jah . pp.21-22. Appendix IV, (vii).

110

Prom all this (J) one carniot lielp "but come to ttie
conclusion tliat Ranlrl is in fact saying tlie same thing as
what ^tamsah has more clearly said, It has re-vealed to us a
Ranlrl who is in that difficult situation of wanting to "be
hoth a Mutakallim and a §ufl at the same time, and who,
deceiving himself into the helief that he has reconciled
the two 3 actually pays his respects to and shows due
reverence for the latter*

111

OHAPIER III

gAMZAH T S IIEIAPHYSIOS AHD 1EACHING8

Since the attack directed against him hy Raniri,
gamzah has heen regarded as a false §ufi - in fact a
'heretic' ( zindlg ). But was he what Ranlri would ha-ye us
helieve of him? In the preceding chapter, I have attempted
to demonstrate that Ranlrl ! s accusations of ! heresy’ against
§amzah were really not founded upon learned and critical
analyses of his works; that Ranirl did not represent his
thoughts and teachings faithfully and truly at all* I have
also pointed out that the most serious charge that merits
attention is ultimately focused upon gamaah^s alleged helief
in the etemity of the world - together with the logical
aonseguence of that helief, namely: the guestion as to
whether G-od is the Agent ( Fa 1 il ) and Maher (S ani [ ) of the
world in the sense al-GhazzalI means;*^ or the world comes
into heing hy virtue of necessity, which would negate the
idea that God is its Agent and Maker* Another important

charge closely connected with the one mentioned is that of

<

•pantheism 1 - a charge to which §ufism itself has heen

259* See Tahafut , chapters I and__II 9 See also corresponding
chaphers in ihn Rushd's Iahafut al-Tahafut , translated
and annotated hy S. van den Hergh ( Ayerroes * 02ahafut
al-lahaPut or T he Incoherence of the In cohere nce , in
2 vois* 'liondon, 195^) • Xbn Jiushd 1 s work (vol,l) hereafter
cited as Pahafut al-Tahafut ; van den Bergh's notes
(vol*II) Eereafter cited as Hotes,

112

240

subjected by Western orientalists. * In tbis chapter I

propose to give a detailed summary of tbe salient ieatures
of ^amKab^s mysticism - his metaphysics and teachings -
which have a bearing upon the relevant points in guestion,
in this case, the relationship between God and the Universe
or World,

( a ) Aspects of Oneness

241

According to § amza h when the Throne C *Arsh ),

Heaven and Hell, and the entire Universe together with all
its parts were yet dormant, concealed in non-existence, the
Essence ( Dhat ) dwelt in solitude without Uames and Attributes,
signless* This Essence is called Huwa (He), and this is Its
highest Name.^^ The Hame Allah is the all-embracing Name,^^
for Allah is the Name in which all Divine Names and Attributes
are comprised in the same manner as Muhammad is the name of

240. All Western scholars who in some way or other studied

? am.zah's mysticism have never failed to label it panthe-
stic. _

241. Cf. Ibnu’1-'Arabr 1 s concepts of 'Ar sh in *AffifI ,
pp.63? 66, 82. See also abovej, 257 __

242. Huwa as such corresponds to Jilr 1 s al-^Ama* ; see

Studies , pp.83, 95-95» Eor an interpretation of al- ! Ama ? ,
see ibid .» p.95? note. 1.

243. 5amzaHT^says that the^Name Allah is ’'a step 'lower in

grade 1 than Huwa " (Asrar, p,22), but it is important to
note that he does not mean by this any humiliation
applied to Allah , since Allah includes the Essence. What
^amzah means ~is 'that Huwa is the secret of Allah ; the
inward aspect of Allah .8ee Jlll's explanation of this.
Insanu* 1-Namil , I, r p.97* Furthermore gamzah says that
Huwa js not an Essential Name ( ism dhatiyyah ), but
applied only_symbolically as the Essence ( ism isharah ).
See also Asrar» p.48.

113

a person comprising his other names by wbich he may be called;
if he possesses knowledge, he is called knower; if he writes,
he is called writer; if he trades, he is called trader - and
so on and so on. Thus Allah, Glorious and Exalted, in virtue
pf His creating is called Greator ( Khalig ); of His providing

_ s O /Wl

His creatures is called Provider ( Raziq ) - and so forth.

Now when He exists by Himself as Essence, He is
Necessary Being ( wa.iibu 9 l-wu,iud ), for He is Self~Existent
and is the Gause of all existence. 'Cause* here should not
be understood in the Philosophers * sense of the term, rather
in al-Ghazzali T s sense of the term - as a cause in the special
sense - that is, that brought about by a willing Agent. ^ It
is emphasized that He is Necessary Being because He gives

p/L g

existence ( memberi wu.iud ) to the creatures. Erom 5 amz>a t L,s
point of view, the Doctors of Iheology ( 1 'O iama* ) teach that
God‘s Being (Existence) and His Essence are two different
entities, just as - according to gamzah - they also assert
that Knowledge and Knower are not identical. Similarly the
Doctors of Theology maintain that the Being of God and the
being of the Universe are not one and the same. They
demonstrate their assertion by employing the metaphor of the
sun and its light which, though to internal and external

244. Asrar , pp.22-23* Cf. Jili in Studies, pp.94ff.
245* Oonsult Ohapter IV.

246. Asrar, pp.23, 51-53•

114

perception are one and the same thing, nevertheless remain

two diiferent things in reality. £[amzah argnes that if this

were so, then it could "be said of God that He is 1 sit■a!ated ,

in a spatio-temporal system with respect to the Universe -

which is absurd. Por §amzah the *relationship ! hetween God

and the Universe is merely metaphorical. Since God alone is

the only Reality, how can there be a relationship? 1 But

God is not identical with the Universe. We predicate of Him

transcendence ( tanzlh ) and immanence ( tashblh ) in respect

of the predispositions ( shu*un ) we attribute to His Being.

Uhe Universe is a reflection of the predispositions of His

Being - it is the effects ( athar ) of His creative activity

( shu*un ). Hence it is said that:

That which we perceive, whether outwardly
or inwardly, all disappear - they are as
waves, The ocean is not 1 separate’ from its
waves, and the waves are not ’separate'
from the ocean. In like manner God 5 Glorious
and Most Exalted is not 'separate’ from the
World. But He is neither , in' the world nor
1 outside 1 it; neither ^abo^e' nor 'below 1
it; neither to the ^right’ nor to the ‘leit 1
of it; neither in 1 front’ of nor ^behind’ it; 048
neither 1 separate’ from nor 'ooined’ to it ...

§amzah maintains that the endeavours of the Doctors of

Theology to expound the relationship between God and the

Universe in the metaphorical terms they adopt, is fraught

with imperfections and may lead to absurd conclusions, for

247« Ibid,, pp,25-26*
248. TBrd., p.55.

115

analogy cannot reacli the Pure Essence. He emphaslzes that

the views of the Doctors of Theology with regard to this

problem and those of the People of the Path ( Ahlu 1 1-Suluk: ),

24Q

to which he subscrihes, are in fact identical. y In Itself
the Essence is transcendent:

The Essence, although It can he conceived
in terms of symholical expression is, in Its
innei?most nature, heyond Imowledge, for It
cannot he conceiyed* Although It is Gne,
there is no oneness Cto Its Oneness]; and
although It is Single, there is no singleness
[to Its SinglenessJ* Ve predicate of It
attrihutes, essence andpnames merely as
symholical esspressions. '

What §amzah mesns to say is not different from what Ihnu*l-
•Arahl means when he says:

Suhlimity ( 1 uluww )^^ belongs to God
alone. The essences ( a^yan ) of things are in
themselves non-existent, deriving what
existence they possess from God, Who is the
real substance ( ♦ayn ) of all that exists.

Plurality consists of relations ( nisah ),
which are non-existent things. There £s
really nothing except the Essence, and this
is suhlime (transcendent) for itself, not in
relation anything, hut we predicate of the
One Suhstance a relative suhlimity (transcen-
dence) in respect of the modes of heing
attrihuted to^it: hencio we sa y &°d £ s ( huwa )
and is not ( la huwa ). 2

Pollowing Ihnu’l-*ArahI and Jil£'s more systematic scheme

249. Loc. cit.

250. Ihid ., pp.48-49; also pp. 26-2?.

251. Note the identity in Ihnu’1-'Arahi * s ■ * uluww and
IJamzah’s ^aliyy which the latter used as heading for
the passage just quoted (Asrar, p„48).

252 . Studies , p. 152 .

116

of th.e process o£ ,, self-diremption n ^^^ ascrited to the
Alisolnte, §amzah says:

Know that the Innermost Essence of the
Truth, Glorious and Exalted is calledjDy the
People of the Path f indeterminacy’ ( la ta 1 ayyun ).
It is called indeterminacy hecause our
intelligence and skill in verhal exposition,
knowledge ( ’ilm ~) and gnosis ( ma*rifah ), are
unahle to reacE It, Let alone^ our 'knowledge
and gnosis, even the Prophets and the Saints
are struck with awe of It* Hence the Prophet
(God hless him and give him peacei) says:

"Glory he to Theel we cannot really know Thee,"

And the Prophet (God hless him and give him
peacei) says further: "Oontemplate upon God’s
creation, and not upon His Essence." This is
why the People of the Path call this CEssence]
indeterminate, meaning: non-manifest.

The first (stage of] determinacy is four~
fold;_Knowledge ( ’ ilm ), Being ( wu t jud ), Sight
( shuhud ) and Light (nur)• All these four are
calied the ’first deiermination’ ( ta* ayyun
awwal ), for hy virtue of Knowledge, the Knower
and the Known hecome manifest; hy virtue of
Being, That which causes to he and That which
heoom.es are manifest; hy virtue of Sight, the
Seer and the Seen hecome manifest; hy virtue
of Light, the Illuminator and the Illuminated
hecome manifest. All these - the Knower and
the Known, the Pirst and the Last, the
Outwardly Manifest and the Inwardly Hidden -
acquire their names in [the stage of] the first
determination.^

The Known is called hy the People of the
Path the Pixed Essences ( al-a *yanu*1-thahitah ).
Some^call it the Reality of Things ( al-h.aqiqatu ? l-
ashysi* ), some call it the Cognitive Porms
Tai-suwaru»1- *ilmiyyah ), and others call it
the Keiatlonal Splrit (ruh i(lafl). All these
are the ’second determination' ( ta 1 ayyun-thanl ).

255* Term used hy Iqhal, See Ihgal, M., The deyelopment of
meta-physics in Persia . London, 1908, pp.T^O-Iy4.
Hereaitercl^ed as Ighal .

254. Cf. Lawa*ih , Plash XVI.

11 ?

Tb.e buman spirit ( rub insa.nl ) } tbe animal
spirit (rub b ayawanl ) and. tlie -vegetal spirit
( rub nabatl ) are the 1 third determination'

( ta^ayyun thalith ) •

The ^iourth 1 and 'iiith' determinations
( ta 1 ayyun rabi 1 and ta ! ayyun khamis ) are
determinations ad iniinitum encompassing the
realm of physical things in its entirety,
comprising the whole universe and all created
things Ctherein]•

Determinations never cease to occur and
are without limit; hut Khowledge, Being, Sight
and Light are never separate from them all,
for without these four the Possessor of these
determinations would find self-determination
impossihle# This is why the People of the Path
say that the heing of the entire Universe is
the Being of God, ihe world*s heing, though
perceived as existing, nevertheless does not
possess existence for it derives its existence
f rom the Determinate Being ( wu,jud muta 1 ayyin ) .

Our lack of awareness makes us helieve that
the world has heing.

Ihe first determination may he called
hoth Trans cendent One (ahad) or Immanent One
(wa^id). When we regard tEe Essence hy
lEseT? It is called a^ad, hut when we regard
the Essence together wrEh all__Its Attrihutes
and Names then It is called wahid, for ahad
is wahid [insofar as It] sus^Eaing the Unlverse
from iEs heginning to its end. ^

Employing poetic imagery, §amzah compares the Pure Essence,

dwelling signless without Names or Attrihutes, to the

motionless Ocean of Indeterminacy. The noonday hrightness

of human intellect is unahle to venture into or fathom

255. Sharah , pp.1^-16. Por this last paragraph, cf.

al-Fa g§ al~Yusufiyyah in Ihnu’1-’Arahi’s Pusug u*1-

Uikam , edited hy Ahu^l-^Ala 'Aflfl, 2 vols. in one,

Cairo, 1946, p.105» Hereafter cited as Fu s u.su* 1-Hikam .

118

this Gcean - It is even beyond gnosis. !Phe Pure Essence is
said to determinate Itself hy descents ( tanaaznlat ) which
It accomplish.es in six stages ( martabat ); journeying from
and returning to Itself completing a full cycle. The first
stage of descent, which corresponds to the first determina-
tion, is whereby the Pure Essence becomes individualiaed,
as it were, in the fourfold determinacy which comprises
Knowledge, Being, Sight and Light. This individualization
is the outward aspect of the Pure Essence and it occurs in
the plane of abstract oneness (a badiyyah ). When the Pure
Essence or Absolute Being, Who by virtue of Knowledge
becomes the Knower, gazes upon His own Perfection, the Ocean
(by way of analogy) heaves and waves appear and begin to
surge and churn* The waves are not separate from the Ocean
in much the same manner as the phenomenon is not separate
from the noumenon. These waves are the Pixed Essences which
are contained in the Divine Essence where there is no
distinction. This stage of the Knower, when God looks upon
Himself, is the stage of the Pixed Essences and it is the
second descent (determination) occuring in the plane of
unity in pliirality ( wabidiyyah ). The third descent (deter-
mination) is whereby the Fixed Essences are imbued with the
Relational Spirit. The Relational Spirit, which has already
been identified with the Fixed Essences, the Reality of
Things and the Cognitive Eorms,^^ is also sometimes

256. See above, p, 116.

119

identified with. the Light of Mul^ammad ( nun Mnt-a-mmad ), the
Universal Intellect ( al~ 1 aq,l-al-knlll ) , the Highest Pen
( al-qalam al-a*la ) or the Guarded Tahlet ( al-lawh al-
mah fuz ) At this stage the Relational Spirit 'emerges 1 ,

as it were, from the Divine Essence - the waves of the
Ocean suhside and evaporate. Here occur particularizations
into human, animal and vegetal spirits; and the vapours that
gather in the sky forming clouds are allusions to the Pure
Potentialities ( jsti^dad a s ll ) in the Fixed Essences
(Relational Spirit) at the point of hursting forth into
actuality. The fourth and fifth stages of descents (deter-
minations) are the materialization of spirits into the World
of Matter.^^® These descents, in which stages the Relational
Spirit ( Light of Muhammad ) and the Fixed Essences actualize
their Potentialities through the Divine Command: l Bei f , are
symholized in the analogy of the clouds hursting forth into
rain; and the reaction to the Divine Command hy the Rela-
tional Spirit, Fixed Essences and their Potentialities is
symholized hy the analogy of rain falling upon the earth
where the drops become water flowing in rivers, It is only
1 then 1 - i.e. 'after’ the Divine Command - that the Relational

257. Asrar p.4-1.

2 ^S. (Ohe_reference here is to what some §ufis, particularly
Jill, call Hayula, Jill explained what hayula is in
the 57th chapter of his Insanu* 1-Kamil , 01 wliich
Hicholson has partly translated. Bee £ftudies, pp,91-92;
also 99? 106, 123.

120

Spirit (Ligtit of Mu^.axmnad) 'separates’ from th.e Divine
Essence; the Creator Lecomes distinguished from the creatures
wh.o now receive the name "creation". In the same manner as
the souls heoome reintegrated in the Spirit, so the rivers
flow hack into the Ahsolute Ocean which never shrinks or

2S9

grows vaster ? though its waves are ever ehhing and flowing, '
Ihus the cycle is complete. D

Ihe following is my outline of 5amzah's schema of ontological
descent:

A. Ihe Ahsolute* the^Innermost or Unigue
Essence ( Kunhi Dhat , Dhat Semata ).

a) Inward aspect: Huwa , the Name alluding
to the Essence without Attrihutes.
h) Outward aspect: Allah ^the sum of all
Names and Attrihu£es.

B. Ahsolute Oneness (A hadiyyat Mu t lag, ).

a) Invxard aspect: Transcendent One^ (a\j.ad)
h) Outward aspect: Immanent One (wahndT“
[wah idiyyah ]

Eirst descent and fourfold
determinacy: Knowledge } Being,

Sight, Light. Individualization
of creatures in the Divine
Knowledge in a transcendental
manner without any differentiation,

Ihe Fixed Essences, the Relational
Spirits, the Reality of Mu^.ammad.

C. Unity in Plurality ( wahidiyyah )

a) Ihe Pixed Essences, also called the
Relational Spirit, the Reality of
Ihings, the Cognitive Eorms.

Second descent corresponding to second

259. Cp. Lawa ? ih , p.51*

2^0. Asrar , pp.57-98; Sharah , pp.15-17*

261. Hamzah’s Allah here must he regeirded as identical with
Jlll'0. See Studies , pp.97-98.

121

determination and the station of the
Throne where the creatures synthetically
and virtually exist.

b) The Fixed Essences (Relational Spirit,
also called the Light of MuT^ammad, the
Highest Pen, the G-uarded Tahlet) •

Third descent (determination) correspond-
ing to the station of the Pootstool
where the creatures are manifested
analytically as jootential existents,

( al-a T yanu’ l-khari,jiyyah )

c) The Highest Pen imprints the creatures 1
forms of existence on the G-uarded
Tahlet• The Divine Gommand; ‘BeI 1
Greator an.d creatures hecome distinguished*
The Light of MuJjiammad separates from the
Divine Essence. Eourth descent
(determination).

d) Materialization of spirits into the
World of Matter. Eifth descent
(determination)•

It appears to me doubtful \\fhether one can say with

definite certainty that IJam^ah^s system is identical with

the Neo-Platonic system of emanations, for there seems to

be some distinction between emanationism and this doctrine

of ontological devolution peculiar to the §ufis, Even the

interpreters of Plotinus are vague about the meaning of

1 emanation ! in Plotinus, and their interpretations are at

variance with one another• In my opinion, it is therefore

merely a conoecttire to eguate the ^ufl ta^awun , tanazzul

and taraqq.i with the Plotinian triad; mone , proodos and
- 262

epistrophe , for in the system of emanations propounded by

262, As Kraemer had done ( op.cit ., p<»34 note 2). The

terminologies referring to the Plotiman triad apparent-
ly belong to Proclus.

See Zeller, E., Outllnes of the history of Greek
phi los ophy , London,195^? P«"3O8 - Hereafter cited as
Zeller 0

122

Plotinus and tlie Neo-Platonists, ttie emanations emanate in
progressive deterioration* Ttiey 1(6001116 worse and worse, so
to speak, as ttiey emanate away from the Souroe, Further God,
the Source, remains transcendent, as it were, and not present
in the emanations that go down in a descending order; the
higher creating the lower, and the lower reflecting the
"being and perfection of the higher* ^ If God were not
present in the emanations, the latter would then have
acquired independent ex±stence, The §ufi interpretation of
the doctrine suhscrihed to here hy §amzah is that the
1 emanations 1 do not progressively deteriorate as they
‘emanate 1 away from the Source, for God Himself 'descends’
with ‘them 1 in a series of descents; and He does so in such
a manner that we can ascrihe to Him neither transcendence
nor immanence with respect to His * emanations 1 , In fact
there are no emanations in §amzah's system, hut only
manifestations ( ta.jalliyat ), The ^descent* of the Ahsolute
is nothing hut the various ways in which He manifests
Himself to us in the course of our knowledge of Him , not in
terms of emanations, Another important distinction which
seems to exist hetween the Plotinian doctrine of emanation

263. See Inge, W,E, S The philosophy of Plotinus , London,

1923j 2 vols., vol, i, pp. 122-199» especially pp.194-
199* Hereafter cited as Inge .

264. J_Afflfi, p.61.

123

and th.e §ufl doctrine of manifestation subscribed to here

by §amzab is tbat in tlae doctrine of emanation creation is

conceived of as a necessity: excluding any voluntary action

on the part of tbe Creator. It would follow tben that God

is merely the cause of existence inasmuch as the word

cause ±s understood in the Philosophers’ sense of the terĕf^

The Universe is eternal, in the sense that it had no

temporal beginning and will have no temporal ending. Accord-

ing to #amzah, taking his queue from the §ufls, creation

presupposes voluntary action on the part of the Creator.

The Universe as such cannot be said to ex±st eternally with

God, for it has no existence - it is, to use Jaml^s terms,

11 A series of accidcnts, and God's dynamic activity

annihilates it after duplicating it and creates another
P68

anew. Ijjte- 111281 -* 1 &gnees with the Doctors of Theology that
the World as such is a thing created and not eternal. Dhis
he says clearly:

Actually the Doctors of Theology and the
People of the Path agree that the World is
created; the judgement being that it is

265. The concept of the Divine V/ill is vague in Plotinus
(see Inge, I, pp. 143-145; II, 112-115.. Ihere seems to
be no equivalent in Plotinus of the §ufl concept of
the Creative Will ( iradah ) and the Creative Word ( kun )•

266. See_T?elow, chapter TTT~

26?. hawa»ib , pp. 30 foll.

268. Asrar , pp. 98, 102.

124

something new (k aditti ), ^ for it comes into

existence ( muzaliir y ty Tirtue of tlie Divine
Connnand: 1 BeT* * It mustpnot "be said tliat
[the World] is eternal* '

(b) The world of created things .

When §amzah says that God's Being and the Being of
the Universe are one and the same,^' L he means hy , heing'
what all §ufls mean according to their doctrine of Oneness
of Being ( wahdatu’ 1 -im t jud ) * Aw^adu^l-Din Kirmanl, a §ufr
of the thirteenth century, puts this doctrine in a nutshell
when he says:

Ahsolute Being only wise men call
Being, and nought save God exists at all.

That which existent hut through God hecame
Is UOT in truth, hut only IS in name. '

'Uame 1 in §ufi terminology may refer either to something

existent or non-existent; in the former case it refers to

the Essence, that is, Pure Being (God) and also to Being

'joined 1 to not-heing (the world of created things); in the

latter case it refers to a non-ex.istent entity like Jili‘s

fahulous hird called jAncja. 1 ' Ihe Universe per se is a

non-existent entity, and 'name 1 mentioned in Awljadu^l-Din^s

269* i*e_. temporal, events.

270. Asrar, p*35*

271* Ihid ., p.25*

272. (TfT Literary history of Persia , III, p.141.

273. Cf. Insanu ? I-Kamil I, p.21; see also Studies , pp.83,93.
TTso^^en^ToneT^n^^ 0111123 -^ 1 , 2016 , p*58; Sliahistari ,p.69*

125

verse refers to the Universe as suoh. The §ufr conception of

the TJniverse tallied to a certain extent with that of the

Idealists in that the Fixed Essences ( al-a 1 yanu*l~thabitah ),

insofar as they are viewed as reflected in the Universal

Intellect ( al-^aglu^l-kulll ) , are ideas or archetypes which

Plato compares to real ohjects, in his parahle of the cave,

274

of which only the shadows of the images are perceived. 1

The §ufls also hold the same view as the Ash*arl Mutakallimun,

whose conception of the Universe is atomistic, hut they

reject the Mutakallimun assertion that the atom, in its

essentlal nature, is independent of its existence and there-

275

fore does not come under the category of accidents. The
Universe, then, can he viewed under two aspects: as an empty
name when it is considered per se, hut when considered as
not-heing 'ooined' to Being, it is no mere delusion having
no ohoective reality underlying it; it is then the Truth
( al-gaqq ), in the aspect of God as Creator, Uho 'clothes'
Himself, so to spealc, with the myriad forms of the various
grades of heing making them manifest to the senses. Jaml
speaks of this 'Truth* as the "single suhstance", f the

274. See the Bialogues of Plato , translated hy Benjamin

Jowett, Great hooks of th"e Western World, 2? Chicago,
1952, the Repuhlic , Book VII. See also Lawa* it i., p*31*

275* See ahove pp. 104-108.Por an account of Asb. 1 ari atomism,
see^Majld Pakhry, op.cit ., pp.22-48; Studies , p*154.

276. Lawa ? ih , p«50; cf.* above, p, 107.

126

substratum wherety the accidents, including tlie atoms of
the scholaSt&c theologians, have their locus « It is
identical with the n essence n of manifestation, not with the
manifestation itself.^^ Ihis 'Hruth', interpreted as ‘God’
may not as such (i*e. Greator) be considered to be the
'whole' of God. Now we have used the somewhat paradoxical
term ! whole ! not because G-od is composed of parts, but for
lack of a better word. To explain we must now digress to
focus our attention on certain parts of the Hindu doctrines
according to the Vedanta which, though not necessarily
identical, may be said to run parallel with the §ufl
doctrine in guestion, According to the Maitri Upanishad ?'^
Ishyara is the principle of all the states of manifestation,
both the gross and the subtle. How this Ishvara may be
considered under three principal aspects known as the
Trimurti : Brahma (with an accent to suggest the masculine
gender, and without to designate neuter), who is Ishyara
as the principle of creation; Yishnu , who is Ishyara as the
life-giving and life-preserving principle; and Shiya, who
is Ishyara as the principle of transformation. Ishvara in
itself, as the Universal Being, is unmanifest although it
works in all the states of manifestation in the aspect of

277. Ibid. , p.33; of. above, p. 108.

278- See RadhahrisHnan, S., The princlpal Upanishads ,

London, 1953? p • 814; the l v iai'tri t!Tpanishad , Ch. V, 2.

127

tlie Trimurti . In reality Brahma, Vishnu and Shiva are hut
the names or aspects of Ishyara, just as Ishvara itself is
a name or aspect of Brahma considered as the principle of
manifestation. Brahma in Itself is neither manifest nor
unmanifest for It is the principle of hoth. It is uncondit-
ioned, undetermined and immutahle. Considered in Itself It
is the Principle of all principles and is said to he immanent
only when viewed under different aspects, otherwise It is
transcendent with respect to the manifest or the unmanifest.

A passage from the Maitri IJ-panishad dealing with the nature
of Brahma shows that Brahma , dwelling in the gross, the
suhtle, the unmanifest and the unconditioned states, is said
to dwell with one of Its padas ('feet’ or 'puarter 1 ) in the

279

first three states, and with three of Its padas in the last.
According to Jlll's imagery, the analogy of the relationship
hetween the Universe and God is like that of ice suhmerged
in water. Now the shape, structure and solidity of the ice
are, when viewed oho‘ectively, non-existent, deriving what
existence they possess from the water, Although hoth are
essentially the same, conditionally, i.e. existentially,
ice and water are not the same. Neither can it he said,
though they he the same essentially, that the whole of the
water is contained in the ice, nor that the essence of the

279. Radhakrishnan, op<>cit,, pp.857-859; the Maitri
Upanishad , Ch. TO, II.

128

pOA —

whole is contained in tlie part, Th.e meaning of the §ufl
'Trirbh’, then, without implying any limitation to it 9 depends
upon the standpoint from wliich it is viewed; sometimes it
is God when viewed as the principle of all the grades of
heing and states of manifestation 9 like Ishyara ; sometimes
it is God considered as the Ahsolute, Holy "beyond any con-
dition whatever, like Brahma* This is what we mean when we
say that the 1 Truth 1 may not he considered to he actually
the whole of God, for like Brahma , it possesses 'Hames’

( asma ,; ) or aspects that operate incessantly in the whole of
manifestation;

All gifts soever unto God are due,

Yet special gifts from special "names" ensue;

At every hreath one "name" annihilates,

And one creates all outward things anew*

Jaml^s verse reveals that hetween "every hreath", when one

"name annihilates and one creates all outward things anew,"

there is that 'instant 1 , so to speak, when nothing at all

280* Insanu*1-Kamil , I, p*46* An English translation of
hhe verse in q.uestion can he found in Lings , p.,182*

281* hawa’ih , p*53*

129

282

exists - tmt God. There is no augmentation of Being at
the creation of the UniYerse, since the Universe is in a
perpetual state of annihilation (this state is referred to
in §amzah as leigrap ; i,e. fana* )« It is alluding to this
non-existence of the Universe as such that ^amaah q.uotes:
"G-od was and there was not any thing with Him," and "God is
now as He was then.”^' 5

282. The whole paragraph ahove is an incorporation of

passages, with and without alteration, from my Some
aspeots of gufism as understood and practised among
UhB halays , Halaysian Bociological Research Institute,
Singapore 5 1963» pp. 10-17 • Referring to this same
doctrine, Martin Lings, in what to my mind is the most
lucid and concise interpretation in English, writes:

Creation, which is subject to time and
space and non-terrestial modes of duration
and extent which the human imagination cannot
grasp, is ! then* (with reference to both past
and future) and ! there ! , hut it is never truly
! now* and ! here ! . The True Present is the
prerogative of God Alone, for It is no less
than the Eternity and Infinity which transcends,
penetrates and emhraces all durations and
eurbents, heing not only ! hefore ! all heginnings
hut also *after ! all ends. In It, that is,
the Eternal Now and Infinite Here, all that is
perishahle has 'already* perished, all that is
liable to extinction has ! already’ heen extin-
guished leaving only God, and it is to this
Divine Residue, the Sole Lord of the Present,
that the word remaineth refers in the last
quoted Qoranic verse.” ( Lings , pp.121-122).

The last line of the quotation from Lings refers to
the verse: All that is therein [j.e, in the created
uniyerse] suffereth extinction, and there remaineth
i;he Pace of thy Bord inTts Ha,iesty and Bounty .

Qur’an 55:26-27). See also Sharah, p.18; Huntahi,
pp.T2S-129. “ "

285. Asrar , p.26; Huntahi , p.lll.

130

(c) Creation and tlie doctrine of pe3?petual oreatlon ,

It would appear at first glance that 5 amza ti. rejects

the doctrine of creatio ex nihilo » According to !£amzah, if

the World were created from nothing, it would mean that the

World has ‘acguired’ existence and exists apart from God.

God, then, would be limited in a spatio-temporal system -

a view which he dismisses as a metaphysical ahsurdity.

Since all things are from God and must return to Him, it

cannot be - so si^sues - that God is the nothing they

P84-

are created from. §;amzeh says that the Doctors of Iheology
conceive the Known and its potentialities to be something
temporal ( hadith ), created, separated from the Essence,
like a building created by the builder.^^^ His argument
against the Doctors of G?heology is that it would follow that
if He produced them from nothing, they were logically uhknown

pQ£T

to Him ^beiore' He caused them to exist in His Knowledge.

The concept of oreatio ex nihilo , as gamzah understands it,
must logically be involved in a notion of time sequence which
is unacceptable with respect to God. Jxll would say - and
£[amzah would agree with him - that between the not-being of
things and their existence in His Khowledge, there is no
time seguence. God knows them as He knows Himself, but He is

284. See_below, pp. 133-135-*

285. Asrar, pp.37; see also Tahafut, p. 70 .

286. Asrar, pp.37» 34~55*

151

eternal and they are not. 28 '' 7 According to $amzah, following
Ibnu 5 1- 1 Arabi, things exist as Ideas in the Mind of God in
the form of potentialities lying dormant, as it were, in

pOO

readiness to leap into life and fulfil the Divine Command.
When God says *Bei' it is to something that He says this,
not to nothing.^ 8 ^ But Ibnu^l-^ArabiPs view seems to imply
that the world is eternal, a view which logically follows
from the notion that God’s creative will is determined by
the Knower to act as His nature demands; and the nature of
His Knowledge - at least according to Ibnu^l-^Arabl^ 0 - is
determined by the objects which He knows* Jlll regects
Ibnu^l-^Arabl*s view because it could lead to a belief that
the Divine Knowledge is dependent on what is relative.

In point of fact, however, it must be pointed out that the
§ufl doctrine, not being a philosophy, views Reality from
many standpoints which at times appear to be mutually
contradictory but are in fact coitrplementary; and the apparent
aonflict in the views of Ibnu’l- ! ArabI and Jlli on the Divine
Knowledge is in reality illusory. Indeed, by saying that
God's Knowledge is determined by the Objects which he knows
Ibnu 5 l-’ArabI means by , objects> not what is relative, for

287. Cf. Insanu 1 1-Kamil, I, p.82; see also p.78; Studies,

pTio^T" —

288. Asrar, p.57*

289. Sharab, p.50; Asrar, p.50.

290. nrr nTudies , pp. 150 - 151 ; Igbal , p. 173 ; jAff|fI, p. 152 .

291. Insanu’1-Kamil , I, p.76„

152

the 'otJGects 1 are none other tlian ttie Pnre Potentialities or
Possibilities (which. 5 amza t. calls the isti^dad a § ll ) con-
tained in the Divine Essence - and these are not something
distinct from the Essence, hnt are in reality identical with
It, Ihe apparent duality between Knowledge and its object,
then, does not exist. However, Jlli being more systematic
than Ibnu^l-^Arabl, is more careful on the question of the
relationship between the ICnower and the Known, and reoects
the latter for the reason stated earlier. In $amzah we find
both the views of Ibnu^l-^Arabl and Jlll on this point
incorporated, but ^^iaBah approaches Jlll more than Ibnu’1-
'Arabl here, for if we examine the scheme of ontological
descent of the Absolute Being as he conceives it, we will
find that he not only implies but clearly indicates that
the judgment that God exists in Himself (the stage of la
ta'ayyun which he calls Huwa corresponding to Jlll*s
al-^Ama 9 ) is logically prior to the judgment that things
exist in His Knowledge:

The Essence is Unique, without attributes -
this is the Pirst, When He gazes upon Himself
He sees IIimself with all His. Predispositions.

At that ^instant’ the Seer beaomes the Knower, ogp

the Seen becomes the Known, Seeing becomes Khowledgef' ?

In this case, as Jlll points out:

... Ihe former gudgment involves the non-
existence of things and the existence of God
alone, God brought things from not-being into
being and caused them to exist in His Knowledge,

292 . Asrar, p.28

133

then He ‘brought them £orth from His Egowledge
and caused them to exist externally.

ITrom this it should be clear that ^amsah^s reoection of the

doctrine of creatio ex nihilo in the sense he means is not

an affirmation of the doctrine of the eternity of the World,

What he means to expose in rejecting that doctrine is the

error of conceiving the notion of the priority of time ,

instead of logi c» in the concept of creation. He is consis-

tent enough in his esposition of the doctrine that G-od is

Eternal, that He is at one with His seven principal

Attrihutes of I/ife, Ehowledge, Will, Power, Speech, Hearing

and Sight, Other Attrihutes such as those of the Creator,

Provider, and so on, become manifest only at the instance of

the Divine Command. When God commands the Potentialities of

the Known ( isti 1 dad ma 1 lumat ) to come into heing they come

into heing (i.e. actualize as external existence: wu t jud

khari,ii ) in a state of complete perfeetion, for if they are

not perfect the implication is that there is some flaw in

God’s Knowledge and that His Creative Activity would then

294-

tlSLV^0 © 0X1 *1 T*) VSL!LX1 # ^ nrii A A n rt n T <5 O .4 /~v /\ '4— *i r\

, denoting the

The Arahic word

action of 'creating 1 , means "assigning to each thing its
proper measure", and this action, the result of the Divine
Will ( iradat ), is governed not by caprice or chaos, hut by

293* Cf. Studies, p,103$ Insanu’1-Kamil , I, p.82; see also
P*76; Asrar > p.4-5.

294-. Ihid ., pp.31 5 34-; Sharab, Ch.VI.

154

295

wisdom and order. In gtemaah tbe word he uses for transla-
ting khalaga is men.jadikan and he gives this word exactly
the same meaning as the Arahic so that as a semantic vocahu-
lary in his system, the word becomes a vital eoncept in the
understanding of his metaphysics.^'^’ There are, then,
broadly speaking, two categories of creation:

(1) Oreation as the ’drawing forth’ of Possibilities in
dwelling in the Divine Essence. 'Beiore’ the Possibilities
are 1 drawn out’ they are not distinct things in the Divine
Essence and as such are not existing ( maw.jud ), for existence
implies that there already occurs a distinction of Knower
from Known, which takes place in the first determination.^^
It is only with reference to the state of the Divlne Essence
as the Non-Manifest i„e. Indeterminate ( la ta'ayyun ) that
the metaphysical meaning of 'nothingness’ ( 'udum ) can be
aacribed,^® and it is with reference to this action of
creating only can it be said that the Greator creates from
‘nothing 1 . Oreation in this sense is not properly speaking
1 creation*,for although the Possibilities indwelling in
the Divine Essence are 'now’ deployed in a relative mode,

295. Xbid ., pp.58-59.

296. Cf below, chapter V.

297« above, pp. 116-117«

298. See §amzah's verses on the Fixed Essences ( al-a^yanu*!-
thabitah ) in Appendix V, (i).

299. I.e., it is not khalaga , but I.jad or abraza.

155

the Creative Word 'Be! f has not yet heen 'pronounced' upon
them and as such they are neither created nor uncreated as
they are Predispositions ( shu*un ) of the Divine Essence.^ 00
(2) Creation as the actualization of the Possihilities
( al-a f yanu *1-thabitah ) as external existence•The
Possihilities come under the sway of the Creative Word that
commands them to come forth 1 externally' into the World of
Matter when they appear as creatures (sing. makhlug. ) "both
spiritually and materially •

God's Mercy (rah mat ) first hrought the Universe into
existence from Himself, and in virtue of His Name Most
Compassionate ( al~Rahman ) He exists in all things that He
hrought into heing:

Al-Rahman is [the Name] hy which He first
hestows riisHercy upon the World - that is,
that He creates all, as God Most Exalted Sgys:
Wasi f ta kulla shay ? in rahmatan wa f ilman ^ ~ -
that is: LOmy LoraJThou emhracest allthings
in Mercy and Knowledge. Hence Ra^man is the
Lord of Mercy and hestows existence upon the
Universe together with all its parts, Since
He gives existence to the Universe together
with all its parts He is called Ra hman ,

The Universe - Creation ~ considered as not-heing 1 joined 1

to Being^^^ is not an illusion, for as such it is none other

300 . Asrar, PP-34--35» Bharah , p*18 0

301 . i.e., khalaga . " “

302. Cf. ahove, p.121.

303. ^ur’in, 40:7.

504. Asrar , p.40.

303. (5f. "above, p.121.

136

than the Effects (athar) of GocL's Creative Activity (shu^un)
made manifest to the senses; and these Effects are constantly
changing,^ 06 each heing annihilated and replaced hy a similar
set much in the same manner as waves are constantly made to
appear and cLisappear on the ocean*s face hy the unseen
forces that work in nature*^ 0 ' 7 It is with reference to this
dynamic Creative Activity that £tamzah often quotes the
Quranic passage: Every moment He is in some state [of
activity]•^ 0 ^ The dynamic Creative Activity flows from the
Divine Names that operate incessantly in the Divine Act of
Self revelation ( ta.jalll ) *^ 0< ^ Another referenee to the
Divine Creative Activity is the allusion to the *Breath' of
the Most Compassionate ( al-nafas al-Rahman ) at each instance
of which "one Name annihilates and one creates all outward
things anew* n ^°

(d) The Fixed Essences (al-a^yanu*1-thabitah )

The Pixed Essences or Prototypes, Archetypes,

Essences of Things have heen mentioned under different names
depending upon the point of view from which they are
regarded. 5amzah also calls them the Reality of Things, the

306. Asrar, p*49.

307 . p.58; Sharah , pp*18, 20*

5°8. Qur’an , 55:29*

309 * See Sharab, pp.15-19.

310. Cf. Asrar , p.A7*

137

Cognitrve Eorms or Divine 'IcLeas 1 , the Universal Intellect;

and. he seems to have identilied them with the Relational

Spirit, the Light of Mutyammad, the Most Exalted Pen, the

1

Giaarded Tablet. Prom one of his verses on the Pixed
312

Essences^ an ontline of their nature can he set forth thus:

(1) ¥hen 'Seeing 1 occurs (implied hy the word ^u^ahalah)
and Seer and , Seen’ become manifest (in the first determina-
tion) the Eixed Essences are Predispositions in the Divine
Essence ( shu’un dhatiyyah ). Ihey are not to he considered

as Intelligible Being ( wu.jud ^ilmiyyah ) for this would imply
that the Fixed Essences possess a separate existence from
the Essence.

(2) When intelligible particularization ( taf g ll *ilmi )
occurs in the Divine Knowledgej the Fixed Essences are Ideas,
i.e. formal in nature (s uwarl ) and does not possess an
inspirational attrihute (g ifat wahyl ). By 1 inspiration' my
guess is that it refers to the Spirit. Ibnu^l-^Arabl in his
Eutubatu l I-Makkiyyah ( Makkan Reyelations ), discoursing on
Inspiration, says that when God speaks through inspiration it
is like a chain on a stone struck hy the angels* The analogy
of iron clashing against stone to produce a spark refers to
the manifestation of the Holy Spirit ( al-ruh al-gudus ) which
occurs when God ! s Attrihutes of Majesty and Beauty clashed

511. See ahove, pp. 116; 118.

312. 2016*, pp*33-35; Appendix V, (i)*

138

and manifested th.e Holy Spirit.^ 1 ^ Furtlier, tlie Qur’an
reveals ttiat inspiration lias oontent, such as knowledge
( * ilm ), wisdom (t Likmati ), guidance ( tiuda ) , ^16 tiealing

(stiiia^),ligtit (nur).^ 18 It seems clear to me ttiat an
inspirational attribute implies a spiritual and not ideational
nature, It iollows ttiat in ttiis context ttie Fixed Essences
are of ttie nature of Ideas not yet imbued, as it were, witb.
th.e Relational Spirit,

(3) When the Fixed Essences are the Things Known ( ma 1 lumat ),
i.e, 'Objects' of the Divine Knowledge, they are Possible
Quiddities ( mahiyyat al~mumkinat ) and not impossibilities
( mustahilat ),

(4) When they are precedented by something ( masbug ) the
Fixed Essences are creatures ( makhlug. ) and not the Beloved
( ma ' shud ), Being precedented implies a 'separate' existence
from the Essence (Divine Knowledge) and this can only mean
that when set against Heal Being which logically precedes
the Fixed Essences, they are then regarded as creatures,

Being preceded may also refer to the objective individualiza-
tion which occurs to the Fixed Essences in the Most Exalted

313* 8f» the reference to the origin of the Holy Spirit by

an anonymous Malay commentator in 11648 , pp,165-167• See
also Shabistarl , p.44, where the same analogy of fire
in flint and steel is employed to illustrate the
spiritual faculty in man,

314. Qur’an, 3:60-61; 2:120, 145.

315. Ibid., 17:39.

316 . Tbia:., 45:11.

317. Ibid., 41:44.

3181 TEIg ll 4:174; 42:52. C£. Asrar , p,41.

139

Pen where Creator and creatnres 136001116 distingulslied. On

this plane wliich corresponds to the third descent or deter-

mination of Ahsolute Being the Pixed Essences are regarded,

insofar as they are the hidden reality of the external world,

as the Exterior Essences ( al~a *yanu* l~khari,iiyyah ).It is

now clear why the Pixed Essences considered as creatures are

not identical with the Beloved for the symbolical expression

•Belo^ed* refers to the Bivine Knowledge ( 1 ilm ) in the first

xpo

determination.^

(5) When they are referred to as Lofty Letters (h nruf
1 aliyat ) the Fixed Essences represent a Mirror ( mir f at ) and
they are not to be considered as not-being ( ^adamiyyat ) •

Some §ufls, Shabistarl among them, consider not-being to be
the mirror of Absolute Being,^^^ and others like Jaml
invertes the metaphor and makes Abaolute Being the mirror in
which not-being is reflected.^^ There is in fact no contra-
diction here• We must conceive the mirror to be a double-
faced mirror; the front of the mirror faces, as it were, the
Divine Names and as such the mirror itself is not-being
reflecting Absolute Being, and the back of the mirror, facing
the Exterior E sse nces, catches the reflection of not-being

319. Cf. 2016, p.27.

320. OT. TTS48 , pp,140-143.

321 . UT. Shabistarl , p.14.

322. Lawa*ih , p.24.

140

■52-5

and. as sucb. the mirror is regarded as Absolute Being. On

the plane on whicli the Eixed Essences are regarded as a

Mirnor, whicta. corresponds to the third determination, they

are hoth created as well as uncreated according to the point

o£ view £rom which they are regarded. The analogy of the

Pixed Essences as Lofty Letters is found in Ibnu^l-^Arabi^s

-524

verse which gamzata quotes.

(6) When the Fixed Essences are considered as inseparahle
( mutalazim ) from the Essence they are the World ( 1 alam ) and
not not-heing ( * adam ). It is ohvious that hy World is meant
the Real World, i.e. the intelligihle world apprehended only
hy the Intellect as opposed to the sensihle world of
phenomena apprehended hy the senses.

(7) When the Fixed Essences are considered as heing first
manifested in a continuous state ( mutalahig ), they are
called the Lover ( 'astaig ) and not the Oreator ( khalig, ). The
continuity mentioned here is a reference to the Pure Act of
Sel£-revelation of the Essence to Itsel£ in which the
Ahsolute Being sees Himself in one continuous and etemal
Vision at once as Seer (Knower), Seeing (Knowledge) and
Seen (ICnown). This occurs in the first determination. Now
we have pointed out earlier that Knowledge corresponds to
the Beloved, y and this is so hecause the Beloved is the

323. See 11648 , pp.240-245.

524* Asrar , pp.56-57; c£. also ihid ., pp.41-42$

H unta hl, p.H7°

525. See aBove, p* 159, (4).

141

relational 'being tb.at relates Love (i.e. the Divine Essence)
to the Lover. Through the Beloved (Knowledge) the forms of
the Bixed Essences are revealed in the Lover. Quoting
'Iragl^s Lam 1 at , gamzah says that all three Beloved, Love
and Lover are in fact one and the same,^^ The Lover is
called such hecause it lacks existence but yearns for it as
alluded to in the much quoted Holy Tradition: l I was a hidden
treasure and I desired to he known; so I created creation
that I might he known' Viewed from this standpoint it

is easy to see how the Eixed Essences are not called Greator,
for Creator is one of the Names that has its logical descent
from Love (Seer, Knower).

(8) When individualizat±on has occurred ( termagsum ) in the
Eixed Essences they are considered as the Known ( ma 1 lum ) and
not the Hon~existent ( ma 1 dum ) • By the Non~existent the §ufls
usually refer to the Innermost Essence in the state of non-
manifestation. The Essence is unconditioned and undetermined
and even existence or heing cannot he predicated of It.^®

The Fixed Essences are referred to here as the Known to show
that a distinction from the Knower has already occurred in
the first determination and as such ’existence f can he
predicated of them.

326. Asrar, p,28; Muntahi , p.123. Cf. 11648 , pp.155-160.

327. Cf. Asrar, p.29; Sharah , p.2; Muntahl , p.lll.

328. See Insanu*1-KamiI , I, pp.21-22; Studies , pp.83,150.

142

(9) When the Fixed Essences are first said to be 'present’
(^.adir), i*e # when the Creator is distinguished from the
creatures and the creatures are regarded as being 'present 1
before the Creator (the reference here is to the third
determination), they are considered as the passive principle
( faqlr : literally the ^Poor 1 ; lacking in heing, the slave as
opposed to the Lord) and not the active principle ( amlr ; the
Lord, the One Who orders or commands), the Command in
this case being the Creative Word ^Bei' ( kun).^ 0

(10) The Eixed Essences, inasmuch as they exist ( maw.jud ) -
i*e. as Ideas in the Divine Knowledge - are to be categoriaed
as Contingent Being ( ,ja 9 iau 1 1-wu.jud ) and not as Impossible
Being ( mumtani *u’ 1-wu.jud ), for the impossible cannot come
into being - even in God's Knowledge.

(11) When they are considered as a whole ( mu.jmall ) the Fixed
Essences are the latent Modes of Being ( shu ? um thubutl ) and
not of the nature of pure not-being ( ^adam mah dl) or absolute
nothingness. They are the Theatre of Manifestation of the

One Real Being and as such they logically cannot be pure

not-being which comes under the category of impossible being

- that is, a being that has no existence in any category of
551

being. ^

329. Cf. Qur»an 35:15*

350. 21. above, p. 121; also 2016 , p.30. This last note

reference must be understood in conjunction with (7) iu
pp. 140-141, above.

351* Eor a discussion on the 1 adamu’1-mah d» see above,pp. 96-
100. 3jamzah makes mention here ojl the Mu*tazilah as
holding^the view that pure nothingness is an entity.

Cf. Tahafut al~Tahafut , p«61.

143

(12) Wh.en they are regarded as a Mirror the Fixed Essences

are Possible Hot-Being ( 1 adam mumkin ) and they are not static

not-heing ( 1 adarn sakin ), i,e, a kind of receptacle for Porms
• 5^2

to exist. The Fixed Essences have already been represented
as a Mirror in (5) when they are referred to as Lofty
Letters. The Mirror has a double face and in the case in
which they are referred to in (5) we must imagine the Fixed
Essences as the front of the Mirror which faces the Divine
Names wherein the Lofty Letters, which are a symbolic
allusion to the Predispositions in the Essence, are
reflected, The Fixed Essences there are represented as
reflecting Absolute Being and as such that reflection is not
not-heing. But in this case here we must imagine the Fixed
Essences as the back of the Mirror which faces the Exterior
Essences. Here they reflect not-being, Oonceived as a double-
faced mirror, it is logically valid to say that the Fixed
Essences are Being on the one hand and Not-Being on the
other, depending again upon the point of view from which
they are regarded. gamzah goes on to say that Possible Not-
Being has its origin in the Non-Existent ( ma f dum ), i,e, the
Essence in the grade of the non-manifest ( la ta r ayyun ),
inconceivable, ineffable•

332 . I am unable to identify what T adam sakin is although I
am tempted to see some resemblance wit'h the Plotinian
stasis, or most probably hyle.

333. tTfr H'648 , p,145, —

334. See aBove, pp. 134-133,

144

To smn up, tlie Fixed Essences are first Pure Possi-
bilities ( isti^dad a g ll ) indwelling in the Divine Essence
and identical with It, Ihey are Predispositions in the
Essence* When the Essence reveals Itself to Itself in one
eternal and everlasting manifestation which never repeats
itself, the Fixed Essences receive this manifestation on
the plane of unity in plurality ( wahidiyyah ), i*e* in the
Divine Khowledge, and there they always ahide as Ideas re-
flected in the Universal Intellect.-^^ In themselves - i*e.
considered as other than the Essence - the Fixed Essences
are not existing entities; it is only their relative modali-
ties that are manifested in the Universe, and even these,
when compared to the Fixed Essences themselves, never so
much as attain to a M smell n ^ 8 of the latter, nor do these
relative modalities ! come out 1 ( tiada herpindah and tiada
dipindahkan ) i,e. hecome actually separate from the Fixed
Essences*^ 1 ' 7 Ihe complement of the Fixed Essences is the
Spirit. 558

355. 0f. Lawa’ih ? Flash XXII*

336* Jami*s expression, ihid *, p*35*

337* See the reference to^Ihnu^l-^Arahi^s verse ahout the
Lofty Letters in Asrar, pp*36-37*

338. What has heen saicT "ahout the Fixed Essences would

suffice us to conclude__that Hamaah, in conformity with
the teachings of the §ufis, neyer held the helief in
tlie eternity of the world as Raniri holds__him out to
he. Ihe World is not even the a *yanu \ 1-thahitah *

145

(©) The Spirit (Hyawa: al-Rub. , and the Soul or Self ( Diri:
al~Hafs )«

The Spirit, like the Hixed Essences, has many names

according to the aapect in which it is envisaged« In the

saying of the Prophet, it is said that f, the first thing God

created is the Spirit*"^-^ gamaah identifies this Spirit with

the Light ( al-Nur ),the Intellect ( al-^Agl ) and the

Pen ( al-Qalam )as each of these is also referred to in

the same saying of the Prophet as the first thing God
^543

created.^ y The Spirit is the Divine Oonsciousness ( sirr
Allah )^^ and pertains to the Divine Knowledge, for it is
hecause the Divine Knowledge is living that it is called
Spirit; hecause the Divine Knowledge visualizes the things
known it is called Light; hecause the Divine Knowledge
patterns the ideas of the things known it is called Intellect;
hecause the Divine Knowledge is the forms of the things

339. Cf. Asrar , p.41.

340. KTso^caTTed the Pirst Light ( al-Nuru ? 1-Awwal ). Cf.

Qur’an, 24:35; Ghazzall f s Mishk&t" al-Anwar , ediKed hy
Ahu^l-^Ala T Afif:L, Cairo A 1964, p. 34« "

Hereafter cited as Mishkat al-Anwar ; 2016 , p.71.

341. The Pirst Intellect ( al-\Aql al-Awwal ) is meant here,
not the Universal Inteliect l aI~T£ql al-KullI ) - cf.
Studies, pp. 116-117 and notes 1-4 on p.I17.

342. Jilr identifies the Pirst Intellect with the Pen which
transmits the particulars contained as a whole in the
Divine Gonsciousness to the Guarded Tahlet ( al-Law h
al-Mahfu g). 0f ♦ Insanul-Kamil II , p.10*

345* Asrar , p.41.

344. Gf. 2016 , p.73; Asrar , pp.56-57.

146

Known it is called Pen. Tlie Divine Knowledge is also called

the Tahlet ( al-Lawh ) because it receives the imprints of the

forms of the things known.^^ It is also called the Reality

or Idea of Mu^ammad ( gaqlqat Muhammad ) which in turn is

called the Light of Mu£.ammad ( Nur Muhammad ) of which God

says in the Holy Tradition: Were it not for you I would not

346

have created the Heavens.-' The Spirit is also called hy

^amzah the Relational Spirit (Ruh I dafl ), another name for

Jlll ! s Holy Spirit ( Ruh al-Qudus ) .

Three different orders of the Spirit can be distin-

guished in 9amzah : s system, and this is in keeping with the

§ufl doctrine of the Spirit particularly as expounded hy

Jxli 0 But the distinction hetween the three different orders

of the Spirit is merely mental, not real. In reality there

is hut one Spirit which viewed in its relation to God is

uncreated and viewed in its relation to Man is created. The

Spirit referred to under different names mentioned earlier

348

such as Light, Intellect, Pen, etc., and under the guise
of these different names is created, hut created only in the
special sense, that is, as heing deriyed from the Spirit of

345* The Guarded Tahlet corresponds to the Universal Soul
( al-Nafs al-Kulliyyah ). The term 'form f used ahove
does not mean form tliat limits, it means rather
! formative 1 essence.

346. Cf. Asrar, p*42.

347* Tbid . , p„41; Insanu’ 1-Kamil II, pp. 13-13; 11648 ,
pp. 168-174.

348. See ahove, pp. 116, 118; 145.

14 ?

God (Ru k Allali ), which. is uncreated,and not necessarily
as coming in the ontological level helow the Greative Word
'Bei 1 , In the saying of the Prophet: M The Spirit is created
two thousand years before the body,”^ 0 the word 'created*
means to he made manifest (g ahir ), and here £tanizah
identifies the Spirit with the Oommand ( titah : amr ) of God:
al~ruh mln amri rahhl ^52. „ the Spirit is of the Command of
my Lord, The word min can he interpreted in two ways; it
eibher means *of’ or , from , # li/hen it is interpreted as 'ol*
it denotes identity as in the case of the Spirit heing of
the same nature as the Command; when it is interpreted as
T from f it denotes proceeding from as in the case of the
Spirit prooeeding from the Command of God 3 In the latter
sense the Spirit is created, meaning it has come in the
ontological level helow the Creative Word; whereas in the
former sense the Spirit is uncreated, heing in the ontologi-
cal level ahove the Creative Word,^^ This is what 5amzah
means when he says that the Spirit is neither creator, i#e,
uncreated ( khalig ) nor creatures, i.e. created ( makhlug. )

I have said earlier, in respect of the concept of creation

549. See Qur’an 15:29;
Appendix IV, (iv)

550. Gf. Asrar , p.55*
551 * £oc. cit.

58:72. Cf.
, (e).

2016, pp.73, 87. See

552. Qur 5 an 17:85.

553. See^the discussion in Asrar , pp.34-55.
354*. Asrar , pp.34-35*

148

and. ttie doctrine of perpetnal creation, that the action of
creating, insofar as it is denoted ty tlie Arabic words
a~braza and i.jad , and the root word khalapa as interpreted
by the §ufrs, conveys two possihle meanings:

(1) the ! dravd.ng forth’ (abrasa) of Possibilities
dwelling without any distinction in the Divine Essence, and
the production (I.iad) of these Possibilities;

( 2 ) their actualization as external existence ( khalaga ) 0
This cosmogony when transposed to the order of the Spirit
corresponds in the case of ( 1 ) to the 'drawing forth T or
manifestation of the Spirit (Relational Spirit: ruh i dafl )
from the Holy Spirit or the Spirit of God ( ruh Allah )j in
the case of ( 2 ) it corresponds to the projection of the
manifested Spirit and its particularization into human,
animal and vegetal spirits, The former in the cosmogonical
order can he envisaged as logically preceding the latter*

In the case of the Spirit sometimes identified as heing of
the same nature as the Divine Command or Creative Word
( al-Amr ) and sometimes as proceeding from the Divine Command,
its heing uncreated or created depends upon the point of
view from which it is envisaged, In this respect it corres-
ponds to the Pixed Essences considered as a douhle faced
Mirror explained earlier;^^^ here the hunian, animal and
vegetal spirits correspond to the exterior essences

355. See above, pp. 134-135»

356, See above, p, 139 , ( 5 ).

149

( al~a 1 yanu* 1-kliari,j iyyah. ) • Both - the spirits and the
exterior essences - have their 1 locus 1 as it were in the
third determination.^-^ 7 0?he schema of the Spirit is as
follows;

A.

The Diyine or_Holy Spirit
( Ruh Allah, Ruh al~Qudus )

i’ ''■■■■-' .. 1 i

B 01

The Relational Spirit Ihe Creative Word

(Ruh ldafi ) ( al-Amr )

02

The Human., _Animal and Vegetal
Spirits ( Ru h Insanl , Ruh

Hayawanl , Ru h Hahatl )•

B and 01 are, in relation to A, 1 created' i.e.
manifested as ^modes’ of the Hivine Spirit,
but in relation to 02 are uncreated. 02 is
created; it comes in the ontological level
helow the 0reative Word.

In his verses, gamzah conceives of the Spiljcit

symholically as the Luminous Bird ( Unggas Hurl ), the

White (i.e, Pure) Bird ( Unggas Pingai ),^^^ the Haked (i.e.

__ 360

hare of all relations and g,ualities) Bird (T ayr al-*Uryan ),
and the Unique Pish ( Ikan lunggal ) The fish as a symbol
of the Spirit is not as universal as the hird. The key to
this symholism lies in the Arahic word for fish; nun . Uun

357* See 2016 , p.27; Sharah , p.15.

2016 , p*71> Appendix V, (iv), (d) helow.

359. pp.72-73; Appendix V,(iv), (e) helow.

360. TBTcU , pp.68, 70; Appendix V, (iv), (h),(c) helow.
301. 1'bTci. , p.86. Appendix V, (iv), (f) helow*

150

is also an a"bt>reviate& letter in ttie Qur*an,^^ symt>olizing
the Divine Knowle&ge ,^63 sycntolism of fish in ]Jamzah an
this case must t>e un&erstoo& to refer to the Spirit conceive&
as the Tahlet or Universal Soul.^^" Uow the Tablet, which
£[amzah i&entifies as another aspect of the Spirit,^^ is
also generally known among some §ufis inclu&ing Jrll as the
Universal Soul ( al»Uafs al-Kulliyyah )j n f ao t, Jjll
himself employs the same symholism of fish (But) for the
Tablet.^^ The Hablet or Universal Soul is the Primary
Substance, necessarily beyon& form, correspon&ing to what
Jlll calls hayula &erive& from the Greek hyle an& un&erstoo&
accor&ing to the Plotinian concept of Matter,^® It is the
complement of the Spirit an& is to the Spirit as substance
is to essence,^^ In the same manner as the Spirit an& the
Fixe& Essences, the Soul, which also correspon&s to the

562. 68j1.

565* Cf* Insanu ? 1-Kamil , II, p*2?.

564. Hee above, notes , 542, 545.

565* Asrar , p.41,

566. Insanu’l-Kamil II 4 p.7.

567. mi .7 p^.—

568. Jlll uses the term Umrnu’1-Hayula , loc , cit j Inge I,
pp.128, foll.; see also Plotinus, The Six Ennea&s ,
trans, by S. MacKenna and B.S. Page, University of
Chicago, 1952, pp.50-57; for an outline of the system
of Plotinus, see Zeller , pp.293-301; an& Win&elhan&,W,,

A history of philosopby , Uew York, 1953, pp.233-235? 257?
244-250, Herealter cite& as Ennea&s an& Win&elban&
respectively,

• There is a concise an& illuminating account of the
Spirit in Burckhar&t , pp,80-85.

369

151

Psyctie of Plotinus, ^ 7 ® can envisaged at different levels
in the hierarchy of existence } and this can cause one to he
misled into thihking that one §ufl writer contradicts another
or even that different expositions "by the same author are
contradictory when the fact is to the contrary* Viewed in
its true nature, the Soul ( Nafs ) and Spirit (Ruh) are one
and identical with the Essence ( Dhat )» ' ^ In the verses:
Eyery thing is subject to perishing except His Pace ^^ and
Eyery thing in it [i.e. the world of created things] suffers
extinction and there remains the Pace of your lord .

5tamsah } like Ihnu’1- f ArabI and Jlll } identilies Pace ( wa t jh )
as Essence ( Dhat ) Ihis is so because the Wa.jh is the

Self ( Nafs ) or Individuality ( Huwiyyah ) of the Essence.^' 7 ^

It is also described by £tamzah as the inmost Self (Diri }

370.

371 .

372.

373 .
3 74 .

375.

Por a full account of the Psyche, see Inge I, pp,200
foll.

Cf. Insanu*1-Kamil II, p.14. jgamzah asserts this
implicitly in his prose works as well as in his verses
releyant to the subject.

Qur’an 28:88.

Ibid ., 55:27.

On every occasion these two verses occur in the work
of 5amzah; the word wa,jh is consistently interpreted
as Dhat ; Asrar ; SharaB ; Muntahl ; 2016 ; 3374 ; 3372 ;
passim .

Huwa denotes the Essence stripped of all attributes
ancT dwelling in Its Inmost Self indicated by the word
Huwiyyah . It is also the Inmost Gonsciousness ( sirr )
of Goa. This is also referred to by §ufls symbolically
as the Hidden Treasure ( kanzan makhfiyyan ) and is none
other than the Self ( Hafs } in Bamzah: Diri ) of God.

Cf. Asrar, p.

55-59T7G-71,

pp.97-98.

22; Sharab , p.2: 2016 , 35-37, 53-54,

82-83; Muntahi , pTTIl; Insanu’1-Kamil I,

152

i.e. Nafs , Huwiyyab. ) of and inasmucli as tlie real

essence of a thing is its ’Self 1 , existence is constituted
"by the Self of God. 577

As in the case of Sufls generally, £[ainzah distin-
guishes sharply hetween the Soul considered as man’s
appetitive or sensual ^selt 1 and the Spirit, hut the Soul
regarded as the spiritual self of man is ultimately not dis-
tinct from the Spirit.^® In the Qur’an, man*s sensual self
is expressed as al~nafsu ? 1-ammarah ^ 1 ' 7 ^ (the soul which commands
to do evil - the carnal soul) and al-nafsu*1-lawwamah -"^

(the soul which hlames itself - the soul aware of its own
imperfections), The reproachful ( lawwammah ) soul is so called
hecause it is still engaged in the struggle with the passions.
After these passions have heen vanguished, the soul is at
peace and in certainty ( yagin ). In this condition the soul
is regarded as man’s spiritual self which is expressed in
the Qur’an as al-nafsu 7 1-mu t ma’innah ,and §amzah calls
this the soul that has returned to its fount of origin -
that is, it has hecome reintegrated in the Spirit*^®^ In

376. This refers to the self mentioned in the saying of the
Prophet: v \Jb.osoeveT knows his self knows his Lord. ,r
Cf . Muntahl, p.lll.

■ i, 5^r

153

§ufl psychology the three souls mentioned are known as (i)

the animal or sensual; (ii) the intelligential (discursiVe

reason); (iii) the transcendental (Uniirersal Intellect)

respectively„^ 8 ^ Ihe Soul is immortal,^ 8 ^ and the saying of

the Prophet: "Me before you die" reiers to the vanquishment

of the first two souls which are ‘modes 1 of the Soul, in

relation to which they are unreal, and attainment of the

-58S

third soul to its original and true nature.-' ^

Ihe Spirit includes all the Divine Knowledge con-

cerning created beings a §amzah also calls it the Reality or

Idea of Mu^.ammad ( Haglgat Muhammad ), which is identical

with the Pirst Intellect ( al~ T Aql al-Awwal ), the analogue

of the Logos.^ 8 ^ God says in the Holy Dradition: I created

^88

Greation for thy sake and thee I created for Wy sake^ -

583* Jrll says that the soul is mentioned under five names:
al~nafsu*1-baywaniyyah ; al~nafsu 1 1-ammarah ; al-nafsu’1-

mulhimah ; al-nafsu *1-1awwamah ; and al-nafsu ? 1-mu t ma 1 innah

respectively. ( Insanu*1-Kamil , II, pp.70-71)«

384. Sharab , p.l?.

385. The 'meaning of 'death* in the above saying is synonymous
with exrbinction of the self ( fana * ). In the Muntahi,
§!amzah deals exclusively with this theme revolving
around the saying of the Prophet: "Whosoever knows his
self 3mows his Lord." Cf. 2016 , pp.53-54.

3 8 §* Asrar, p.43.

38 y. See above, p. 145 . notes , 341 , 342.

81* Studies , 122 , note 1 .

Quoted in the Asrar, p.42.

388 .

154

and this means that everytliing comes into heing from the
Light of Muhammad which comes into heing from the Divine
Essence. Were it not for this Divine ICnowledge, God would
not he outwardly maniiest, and were it not for the Knower
Hu^ammad as the Logos would not hecome manifest. "I was a
prophet when Adam was hetween water and clay"; "Adam is the
father of the flesh and I am the father of the spirits"; "I

xgq

am fronr ' God and the 3?aithful are from me"; "I am from God
and the World is from me"; "I am from the Light of God and
the World is from my light * Mulj.ammad as the Logos is the
first created of God and is the Unigue Prototype of all
created heings. He is the Universal Man ( Orang Kamil : al~
Insan al~Kamil ) ^amzah implies that he uses the term
orang kamil in two different senses: to refer to the Univer~
sal Man as noted ahove, or to the Perfect Man, that is, the
saint who has entered fully into the state of extinction
C fana’ ) and has gained suhsistence in God C haga* )This
dual meaning attached to the idea of the Universal or Perfect

389• Ihe word 1 from‘ here and in the Sayings that follow, may
he also_interpreted as ^oi 1 ; cf, ahove, p, 147*

390. Cf. Asrar, pp,42-43.

391. 31. rhid.~, pp. 40-43; 2016, pp.27-28.

392. IH 23T37 pp.55, 71, ? 57 ~ 79 , 81; 3374, p.12, the word
kamil refers to one who has attalhed to_union with God;
however, in ihid ., pp. 71 - 72 , the word kamil refers to
the UniyersaT "Man• Cf. also ihid ., 65-66 Chh- e reference
to Qur’an 55:19-20;“53 • 9) and Asrar , pp.4Q-41. Por an
explanation of this dual meaning attachea to the term
Insan al~Kam.il , see Burckhardt, pp.86-92.

155

Man corresponds to Man conceived. as the macrocosm ( * alam
kablr) and microcosm ( 1 alam saglirr ) respectively*^^ GogL as
the Ahsolnte realizes Himseli in Man whom He created in His
own image, the image of the Merciful, y and He returns to
Himself through the medium of Man. The Perfect Man, reflect-
ing and uniting the Divine Attributes, is he in whom God and
Man become one.^^ Outwardly, then, Man is regarded as a

395* Asrar, p.47* r IraqI eloguently sums up Ibnu^l-^Arabl^s
conception of Man: *Though Porm, ’ he said, 'proclaims
me Adam‘s son, /My true degree a higher place hath won.
When in the glass of Beauty I behold,

The TJniverse my image doth enfold:

In Heaven's Sun behold me manifest -
Each tiny molecule doth me attest
My Essence true all holy Spirits prove,

And in my Shape all hurnan Eorms do move.

Ocean’s a drop from my pervading Sea,

Light but a flash of my vast Brilliancy:

Prom Throne to Garpet, all that is doth seem
Naught but a Mote that rides the sunlit Beam.

When Being’s Veil of Attributes is shed,

_My Splendour o f er a lustrous World is spread
( Lama^at , p.327. Ihe English translation is by A.J.
Arberry, Sufism, pp.102-103).

594. Sharab , ppTTS-19; Asrar , p.47*

395* df. Arll : "Man is the link between God and Nature.

Every man is a copy of God in His perfection; none is
without the power to become a perfect man. It is the
Holy Spirit which witnesses to man*s innate perfection,
the Spirit is man's real nature and within him is the
secret shrine of the Divine Spirit. As God has descended
into man, so man must ascend to God, and in the Perfect
Man - the true saint, the Absolute Being, which has
descended from its Absoluteness, returns again unto
itself." ( Insanu \ 1-Kamil II, p.46C«SS6) the translation
is by Margareb Smith, keadings from the mystics of
Islam, London, 1950, p.II9 (132)•

156

microcosm, 'but regarded essentially (i.e. in his inward
nature as the Universal Man - the Reality or Idea of
Mu^ammad) he is the origin and final cause of creation which
was brought into existence for his sake and through whom
the purpose of creation is fulfilled.^^

(f) The Divine Attributes and Names
5amzah, again following Jlll and Ibnu^l-^Arabl,
controverts the view of the Doctors of Iheology that the
Attributes are neither the Essence nor other than the
Essence.^-^ 7 £tamzah maintains that the Attributes are
ultimately identical with the Essence* It is only out of
human necessity - for convenience of understanding - that a
distinction is made between the Attributes and the Essence
accompanied, as it were, by division and plurality, but in
reality the Attributes are the Bssence manifesting Itself

396. Gf .^abo^ej, pp. 146, 153-154*

397* BTfatu 5 Llah laysat [ ayna’ 1-dhat wa la ghayra siwahu ...

Sharab , p.19; Asrar , p.24; also Iaftazanl , pp.4-9,

51-55. It seems that some early §ufls also hold the
view that the Attributes are neither the Essence nor
other than the Essence - cf. Kalabadhl«> ch. VI.

157

un&er the aspect of 1 exbernality’There are seven

principal Attrihutes whose logical or&er 3Jamzah. gives as

(i) Life; (ii) Knowle&ge; (iii) Will; (iv) Power; (v) Speech;

(vi) Hearing; (vii) Sight).^9 It has been pointe& out

earlier that §amzah incorporates the views of Ibnu , l- , Ara'bi

an& Jili on the eoncept of the Divine Knowle&ge hut that in

40°

his exposition he comes closer to Jili than to Ibnu*l-^Arabl,

It is also significant that §amzah approaches Jill in his

concept of Go&’s Power ( q.u&rah ). Accor&ing to Ibnu’l- f ArabI

as reporte& by Jlll, Go&*s Knowle&ge is &etermine& by the

401

things He knows as, by way of analogy, the con&ition of

398* 0f* Asrar , pp#24? 49 an& passim : Sharab, passim ; 2016 »
pp*84-65* Pure being, as such, (writes Nicholson
commenting on Jlll), has neither name nor attribute;
only when it gra&ually &escen&s from its absoluteness
an& enters the realm of manifestation, &o names an&
attributes appear imprinte& on it. The sum of these
attributes is the universe, which is "phenomenal" only
in the sense that it shows reality un&er the form of
externality. Although, from this stan&point, the &is-
tinction of essence an& attribute must be admitte&,
the two are ultimately one, like water an& ice [see
above, pp. 127,fc3l* ^he so-calle& phenomenal worl& -
the world of attributes - is no illusion: it really
exists as the self-revelation or other self of the
Absolute. In &enying any real difference between
essence an& attribute, Jlll makes Being identical with
Ihought. Ihe world escpresses Go&*s i&ea of Himself
( Stu&ies , p.83).

399. _C?. Asrar , pp,23-24, 27-34; Sharab . p.19? for a &is-
cussion on the concept of Divine Khowle&ge hel& by^
§amzah in relation to those of Ibnu^l-^Arabl an& Jlll,
see above, pp.130-133.

400. See^above,_p. 1J2,

401. Insanu ? 1-Kamil , I, p*78.

158

the sea is determined by the waves. But Ifamzah says that the
things He loiows exist hecause of His knowledge of them -
the condition of the waves is determined hy the sea.^^ God ! s
knowledge of things is not derived from the necessity of
their natures - rather it is His knowing them that caused
them to he objects of His Knowledge* The judgment that God
has knowledge of things presupposes His possession of the
power to have knowledge and exercise His Creative Word upon
the things known, decreeing that every individual thing
should he what its nature reguired it to be,^^ In saying
that God decrees every individual thing should he what its
nature required it to he, ]Jamzah follows Ihnu’ 1- 1 Arabr, and
it must he understood that the true nature of every individual
thing is none other than its Pure Potentiality (pl.: isti [ dad
asli) dwelling in the Divine Essence. The nature of every
individual thing is determined hy its predetermined
capacity or potentiality. If God*s Will and Power must work
in accordance with this Law of Potentiality, does it not
therefore imply that Will and Power are really denied Him?
^amzah’s answer to this prohlem is an emphatic no. He says
that, in interpreting the Quranic passage:

402. Asrar, pp. 58, 45*

403. Ihid., p*31; cf. Insanu*l-Kamil I, pp.82-83; also
Studies , pp.101-103, 149-161.

159

And if Allah please He would certainly
make you a single nation, hut He causes
to err whom Heupleases and guides whom
He pleases -

God has the power to will what may seem contrary to the Law

^ 0 ^ hut God does not wish to exercise this

406

of Potentiality.

power in order to preserve His dustice and Perfection.
§amzah*s understanding of what the Doctors of Theology mean
when they say that -God is All-Powerful is that nothing is
impossihle for God to do. To IIamzah, the impossihle cannot
he done hy God for the simple reason that it is irrational
to affirm such a thing.^ 0 ^ ^amzah * s stand in the well-known
controversy ahout God*s Attrihute of Speech has already heen
indicated.^" 0 ® As to the Attrihute of Hearing, 5amzah
maintains, following Ibnu^l-^Arabl,^ 0 ^ that it is closely
related to Knowing on the authority of the Quranic verse:

404. Qur^an 16:93*

405. Asrar , pp•45-46; Sharah , pp,20 foll.

406. Sharah , pp.22-23; Ihnu’1-*Arahl is of the same opinion -
see Studies , p. 151 .

407* In order to give a clearer picture of 5amzah's concept
of power and will ( iradah ) ,1 propose in the next
chapter to emhark upon the subject following a semantic
approach. This is, I think, important, for hy revealing
the nature of the conceptual structures of the words he
uses in connection with the gudrah and the iradah , we
will arrive at knowing exactly what gamzah Kas in mind,
without falling into the tantalizing possihility of
reading our own interpretations into what he says. This
approach is only a scientific device to confirm what
we already know.

408» Cf. above, pp • - 9S -

409. 217 »AffIfI , pp .45-44.

160

4i n

He is the All-Knowing. God as the All-Knowing reveals

Himseli to Himself and He sees the Pure Potentialities within

His Knowledge. It is the eternal ’voice' ( suara ) or

‘speech 1 ( perhataan ) of the Pure Potentialities that is

412

heard hy God the Knower. Similarly in the verse:

And He giveth you

0f all that ye ask for’ J "-' >

the asking refers to the •asking’ of the Pure Potentiali-

414 415

ties. Seeing and Speaking is explained in a similar way.

As the seven prinoipal Attrihutes are ultimately iden-

tioal with the Essence, they are eternal. Ihey are the stun

of all other Attributes which become manifest only at the

instance of the Divine Oommand.^ 1 ^ Jlli’s fourfold division

of the Divine Hatures and Attrihutes, i.e.:

(1) Attrihutes of the Essence, e 0 g. Allah,
the Iranscendent One ( al-ahad ), the
Immanent One ( al-wahid ), the Living One
( al-hayy ), the Light ( al-nur )•

(2) Attrihutes of Majesty ( al-.,jalal ), i.e. the
Almighty ( al-^aaia ), the Irresistahle
( al-gahhar ), the One who Suhdu.es ( al-mudhill );

410. Qur’an 2:157 and passim .

411. The Pure Potentialities are another aspect of Himself -
i.e. He revealed Himself to Himself in the intelligihle
forms of the Many.

412. Asrar , p.52.

415. Qur^an 14:54.

414. Asrar, pp.52-55.

415. TBrcTT, pp.27-29, 52-55.

416. TBig:., p.54.

161

(3) Attributes of Perfeotion ( al-keunal ), e.g,
tlie Compassionate One ( al-rabman ), tb.e' Wise
One ( al-liaklm ), the Pirst ( al-awwal ) and
the Last ( al-akhir ), tbe Outwardly Manifest
( al-zahir ) and the Inwardly Hidden ( al-ba t in ),
the All-Embracing One ( al-muhlt );

(4) Attributes of Beauty ( al-,1amal )» e.g, the
Hhowing One ( al-^allm ), the Merciful One
( al-rahlm ), the Creator (Pashioner of the
IJniverse: al-bari * ), the One who gives
Strength ( al-mu'izz ), the Gracious One
(al-la$If) - 4l ‘ 7

Cl

is also evident in §amzah. Ihe Attributes - it has been

stated earlier - are the Essenoe man±£esting itself under

the aspect of 1 externality f , The Essence, in one or other

of Its infinite aspects, manifests Itself in the ‘lorm* of

Divine Names. Attributes are therefore Divine Names mani-

fested in the external world. Ihere are two aspects of the

Divine Names, the one opposed to the other, under the general

heading of Beauty ( ,jamal ) and Majesty ( .jalal ) and governed

by Perfection ( kamal ). Eaoh Name produces an effect ( athar )

and all the Names are

... in oontinuous operation, and no
cessation of such operation is possible
for any of them. Ihus, when one of the
contingent substances [h aga *ig-i-imkaniyyah ], “

417. Cf. Insanu*1-Kamil I, p.92.

418* Asrar, pp.38-40, 44-43, 46-48, 59; Sharab , pp.20-23*
419* ^he reference here is to the theatre of manifestation
(mag har ) of Absolute Being where He manifests Himself
in dilTerent degrees (sing. martabat ). Cf. §amzah__
(2016, p.68): Jika kau bacha kullu m au ’ alayha fan.

Wa yabaa wa,ihura'b'bika nuga 'hnq.Iq.at

al^ImKan.

162

tlirough. the concurrence of the requisite
conditions, and the ahsence of opposing
conditions, hecoraes capahle of recei-ving
the Very Being, the mercy of the Compassionate
One [ rahmat-i-rahraaniyyah ] takes possession
of it, and tEe Very Being is 'iniused'

[ ifa gat] into it; and the Very Being thus
^escternalised^ through heing 'clothed' with
the effects [ athar ] and properties of such
suhstances, presents Himself under the , forIll ,
of_a particular determination [ ta♦ayyun-l-
khass j , and reveals Himself [ muta,ialli J
under the guise of this determination.
Afterwards, hy the operation of the
irresistahle Oneness [ qahr-i-ahadiyyah ]
which requires the annihilation of all
determinations and all semhlances of
multiplicity, this same suhstance is
stripped of these determinations, At the
very moment that it is thus stripped,
this same suhstance is reclothed with
another particular determination, resemh-
ling the preceding one, through the opera-
tion of the mercy of the Compassionate
One, The next moment this determination
is annihilated hy operation of the
irresistahle Oneness and another determination
is formed hy the mercy of the Compassionate
One; and so on for as long as God wills,

Thus, it never happens that the Very
Being is revealed for two successive moments
under the guise of the same determination.

At every moment one universe is annihilated 2 Q
and another similar to it takes its place,

The Divine Name Most Compassionate (al-Ra^man), through

which God out of His mercy (ra hmat ) first hrought forth the
421

universe, emhraces all things. In the Divine Act of

420, Jami^s commentary_of Ihnu’1-'Arahi 1 s al-Pa s q al-

Shu’aihiyyah (kugus u*1-gikam ) in the Lawa^lh , pp.32-55»
The English transTation is 'by Whinfield, T h.ave taken
the liherty to modify the translation a little, Cf.
also ahove, pp. 116-121, 123«

421, Cf, ahove, pp. 135-136.

165

Self-revelation ( ta.jalli ) His panticulariaations ( takli gig)

embraces all; tb.e Beautiful as well as the Majestic, good.

and evil, the 'believer and bhe unbeliever. Hence Ra bman is

also the sum of His Majesty ( ,jalal ) in contradistinction

with. His Hame Most Merciful ( al~Rafr£m ) througb. which He is

particulariaed only in all that is Beautiful and good,

422

particularly in prophets, saints and the righteous.

(g) The meaning of *extinotion ( fana ? ) and its

relation to gnosis ( ma'rifah ) and freedom ( ikhtiyar );
Generally speaking, fana’ in ^Lamzah's mysticism
may he conceived as either metaphysical (macrocosmic) or
mystical (microcosmic). Metaphysically the universe as such
is in a perpetual state of fana’ summed up in the saying:

"God was and there was not anything with Him; He is now as
He was then"^^ and in the Qur’an: Everything in it [i.e.
the universe] perishes and there remains the Eace of your
Lord ,. How man as such is also in a perpetual state of

fana* « but he does not realiae it due to the veil ( hi.jah )
of consciousness set up hy the carnal self ( diri ) between
it and his true Self, The extinction of this consciousness
of the carnal self is the fana’ referred to as mystical,

422. Asrar, p.40.

425. Thid' .', p.26; Muntahi, p.lll; cf. also above, p. 129.

424. Qur*an 55:26-27; cf. Sharah , p.18, Eor an interpretation
of this verse see~above, note , 282 above.

164 -

Whether metapbysical or mystical fana’ means "to annihilate
all that is other than God u ( me1enyapkan se^ala Rhayr
Allah. ) .^5 follows from this c.oncept of extinction that

the §nfl term ^union 1 (wagl -in §amzah: hertemu ) is simply
a symbolical expression ( ! iharat ) whose meaning excludes the

notion of the I3nfi in the state of fana ? hecoming one with

426 - •**

God. TJnion allndes to the §ufi's realization , when his

illusory self has passed away, that he in his true Self has

heen, is and will always continue to he *one with' God - or

427

rather he is God, since God reveals Himself only to Himself«
The manner in which fana’ comes ahout is descrihed hy Jili
thus:

When God desires to reveal Himself to a man
hy means of any Hame or Attrihute, He causes
the man to pass away ( fana* ) and makes him
naught and deprives him of his (individual)
existence; and when the human light is
extinguished and the creaturely spirit
passes away, God puts in^the man’s hody,
without incarnation ( hulul ), a spiritual
suhstance, which is of God*s essence and is
neither separate from God nor joined to man,
in exchange for what He deprived him of;
which suhstance is named the Holy Spirit
( ruhu * 1-g.udus ). And when God puts instead
of the man a spirit of His own essence,

425* Asrar, p.67*

426. Ihid., pp.69,70,78.

427* IH3., pp.67-68.

428. Tlae concept of unity without incarnation in the

relationahip hetween God and the World (and Man) is
clearly emphasized in 5 amzatl - ,s writings, particularly
for example in Sharah , pp.13-14 (cf. ahove, p.'37).

165

the revelation is made to ttiat spirit. God
is never revealed exoept to Himself, t>ut
we call ttiat Divine spirit "a man" in
respect of its being instead of ttie man.

In reality ttiere is neither "slave" nor
"Lord", since tliese are correlated terms.

When ttie "slave" is annulled, ttie "Lord"
is necessarily annulled^qand nothing
remains Lut God alone, ^

It can be seen from tlae above passage, wtiicti fits

perfectly witti 5amzati’s concept of fana* , that fana’ is

very cOLosely connected with. ma*rifah (gnosis). In §uflsm,

as is well known, there exists a clear distinction hetween

the concepts of ma 1 rifah and ^ilm (knowledge). Ihe former,

as can be deduced from the ahove quoted passage, includes

in its meaning structure the notion of participation in

God*s knowledge of things, whereas the latter in the human
4*0

context means simply knowledge hy inference. In §amzah
this clear-cut distinction between gnosis and knowledge is
vividly stressed in his consistent use of the Malay words
kenal to translate ma * rifah and tahu to translate ! llm
throughout his writings. I should also add that in £Eamzah
the words kenal and tahu in the mystical conteuct are from
the semantic point of view transparent words conceptually
identical with ma ^rilah and ^ilm respectively. Ihe 'Ohoect'

429. Insanu ? 1-Kamil I, p.62. Ihe English translation^is

*5y Wichoison (. Studies , p.128). Cp. £[amzah in Asrar ,p.67»
450. It is obvious tKat in the Divine context 'ilm cannot
he knowledge hy inference. Gnosis should aiso he
understood in the human context, for what for man is
gnosis is for God Khowledge.

166

of gnosis is not really tlie Allah. cx>nceived as the highest
manifestation of the Essence, the sum of all Names and
Attrihutes enthroned in the seat of the Absolute; it is
rather the Allah conceived as the Lord ( Al-Rahh ) Who is
worshipped ( luhan )» The Holy Essence is heyond gnosis^^
A very important concept closely linked with the meaning of
gnosis is that of nearness to God ( purh - in §amzah: hampir ).
$amzah distinguishes hetween four types of nearness:

i) nearness in point of time ( zaman ): we
are nearer to Mu^.ammad than to Jesus;

ii) nearness in point of place ( makan ): we

are nearer to the moon than to the Pleiades;

iii) nearness in respect of gualities ( sifat ):

Ahu Yazld al-Bis^amr was nearer than *Uthah
and Shayhah to the Prophet in respect of
his gualities, although 'Uthah and Shayhah
were nearer to the Prophet in point of
time and place.

iv) nearness to God.

This lasbt type of nearness cannot he descrihed and compre-
hended in the ordinary sense; it is the type of nearness
that can he known only through gnosis.^^ It is the nearness

431* A typical example in which this doctrine is clearly
outlined is the often guoted saying of the Prophet:

" Man f arafa nafsahu fa qad 1 arafa rahhahu ": "Whosoever
knows his self knows his liord.* 1
432. Asrar » pp.26-27; Gharah , p,14, This is not necessarily
contradicted hy what is said in p.165» ahove: "God
is never revealed except to Himself," for as the
Prophet said: "Glory to_Th.ee i we cannot really know
Thee", and ihnu 7 1-‘Arahi said: Gnosis is" a veil 'between
the loiower and the lcnom." See also ahove, note ,430«

Por a discussion on the concegt of nearness, see the
chapter on gnosis in the Sharab, pp.11-14.

433 .

167

described in the Qur’an as ’a distance of two bow-lengths
or even nearer' ( qaba gawsayni aw adna ) alluding to the

first of two visions of the Truth which the Prophet had
during the Night Journey ( isra’ ). ^ ^Ufls usually

intex*pret the two "bow-lengths to mean two bows whose ends
meet thus forming a circle symholizing the circle of mystical
union (wa§l: bertemu )> In this sense 'nearness 1 also means
the nearness of 'union 1 .^^ Since the Essence of God and His
Khowledge embraces every thing, God is near to all His
creatures irrespective of whether they are believers or
infidels, good or evil; but He is particularly near - in the
mystical sense here meant - only to the prophets, saints and

4-34-* Qur’an 53:9. See also in ^amsah^s verses 2016 » pp.65-
68, (Appendix

4-35* ^tamaah^s treatise entitled Muntahl deals mainly with

the subject of gnosis. The title of the treatise refers
to the second vision of the Truth which the Prophet had
during the Night Journey near the Lote_Tree of the
Uttea?most End ( sidrati’ 1-muntaha : Qur’an 53:14—18). For
my interpretation of 'bhe title of the treatise, see
below, pp. 565-369-A very important_and relevant
commentary on the Surah of the Qur’an referred to here
is given in Shaykh' Abmad al- 1 Alawl 1 s Lubab al- ! Ilm fl
Surat Wa^l-Na.im discussed in Lings, pp.iyi-l73*

456. In' ' 2016 . yrggrHamgah says Cllttrally] :

The people of paba gawsayn are as in an enclosure

The string dividing it Li.e. the enclosure] is

not mere thread

That which spans across [the enclosure] is called

a barrier

Thou must see that the three of them are one.

The circle of the two bow-lengths is also well-known
in the writings of Shamsu + 1-I)i.n of Pasai and some 17th
century tracts on mysticism. See also Asrar , p.40.

168

4^7

the righteous among the belieTers. ^' In other words,

nearness to God can only be applicahle to those who have

reached the station of mystical poverty ( faqr )^^ or slave~

hood ( ♦uhudiyyah ) .^9 Although it is nowhere explicitly

stated in jgamsah^s writings, it is clearly implicit in them

all - particularly in the iluntahl - that he upholds the

doctrine that the finality of gnosis is attained not in the

state of complete fana* , hut in that in which the individual

ity still persists - there is still consciousness of self,

so that the inward eye of the heart ( fu*ad ) is coordinated

harmoniously with the outward eye such as the experience the

Prophet had in liis second vision near the Lote Tree of the

44°

TJttermost End. Complete fana ? , or fana T in the Divine

437. Sharab , pp.13-14. This presence of God in all creation
and His particular presence in some of his creatures
only is also manifested in the roles of the Divine
lam.es Ra hman and Raham. 8ee Asrar, p,40.

438. See a"bove, p. 85 '"lihe reference to f poverty l and
references in note, H9-

439* Ihe ♦ahid is he who has attained to the station of
al-nafsu ¥ l-mutma’innah (Qur’an 89:27)> see ahove,
pp. 152-153*

440* See ahove, note 433» ®ie concept of gnosis necessarily
implies the persistence of some kind of consciousness
of individuality in the man who experiences it (see
ahove, note 430), and seems to me to eucclude the notion
of complete fana* . Whether gnosis is a station ( maaam )
or a state (hai)it is difficult to draw a clear l£ne.

Xt seems to mark a transition complete from station to
state. The distinction hetween station and state has
heen clearly drawn hy the early §ufx writers^on doctrine
such as Ahu la§r al-Sarraj (d. 378/988 - Kitah al-Luma f
f 1 1 1-Ta g awwuf , edited hy R.A. licholson, London, 1 y"b3", and

Ahu’l-Qasim al-Qushayrx (d, 465/10?2 - Risalah , a
skeleton analysis of whicE appears in S ufism ,pp.7^-79•

169

Essence, wtiich. the Prophet experienced in his first -vi.sion,
i& attained only after successi-ye stages of fana ? from the
Divine Effects ( athar )% Actions ( af*al ), Names ( asma ? ), and
Attrihutes (g ifat ) 4 §amzah is here summarizing hriefly
Jill’s systematic account of the mystical ascent or return
to the Absolute.^ 1 '^

One of the most important concepts closely connected
with fana ? and* from a philosophical point of view, with the
problem of ethics and morality is that of human freedom
( ikhtiyar )» If man as such and the external world that
confronts him are viewed metaphysically as being in a
perpetual state of fana* , then all acts including human
action are in reality metaphorical* Action implies that it
proceeds from an agent who wills and has knowledge of the
thing willed, and this Ghazzalian concept of agent is
esplained thuss

*.. If we assume an event which is
based on two facts, the one voluntary and
the other involuntary, the mind relates the
act to the voluntary fact. Language e:xpresses
itself in the same way, for if a man were to
throw another into the fire and kill him, it
is the man who would be called his killer,
not the fire. If, however, the term were
used in the same sense of the -roluntary and
the non-voluntary, why should the killer be
related to the yoluntary, by language,

441. Asrar , pp.72-73»

442. Asrar, pp.66-75? Insanu’1-Kami1 I, pp.56-73; Studies,

PP7T25-130. ~ “

170

usage, and reason, although. the fire was
the proximate cause of the killing, and
the man who threw the other into the fire
did nothing hut bring man and fire together?
Since, however, the bringing together is
a voluntary act and the influence of the
fire non-voluntary, the man is called a
killer and the fire only metaphorically
so« This proves that the word •agent’ is
used of one^whose act proceeds from his
will ... ^

ITow igam^ah^s concept of agent and will is similar to what
al-Ghazzali has e 2 q)lained;

... Take the example of an ironsmith.

He has with him a piece of iron, a heritage
from his ancestors. The potentiality of the
iron is that ijn is suitable for fashioning
into a keris . He perceives with his
knowledge Ihat the iron is suitable for
fashioning into a keris and so he forges
it into a keris . Having forged it into a
keris, he thenuses it. After a time he
siabs a person with the keris . The act
proceeds from the wielder of the keris ,
and not from the keris . Hrom the heginning
to the end Cof the event] the act proceeds
from the wiel de g of the keris , not from
the keris ... 5

The concept of agent and action held by al-Ghazzali and
$amzah is identical, but al-Ghazzali 1 s analogy aimed at
refuting the philosophers serves a philosophical context
where man as such is regarded as real and his actions refer
to realities; whereas 5 amzatL,s analogy serves a metaphysical
context where man as such and the external world around him

443. lahafut , p.67; lahafut al-lahafut , p.95.

444. A Malay dagger.

445. Asrar , p.46.

171

are in a perpetual state of f ana [ , and b.is actions are there-
fore metaphorical* Man, in gamaah^s analogy, is the heris
whose ^action' does not proceed from will, choice, and
lmowledge of the thing willed* Like the fire’s ^action 1 ,
that of the keris is non-voluntary, God is the wielder of
the keris, the true Agent of Whom alone can action in the

/i/ i g ,

true sense of the word be predicated, He is like the

Khayyamian Player in the chess game of existence, mankind

the impotent pieces He moves and checks and slays* 1 Man is

what he is according to his predetermined capacity as

. 448

subsisting in God's Knowledge, In other vrords, the ground
of determination of the will in man lies in his Pure Poten-
tiality (pl- isti^dad a g li ) which in virtue of its subsisting
in God's Knowledge is not distinct from God Himself. Hence
God - or from man's point of view his true Self - is the
Agent of his actions. It follows from this that it is only
when man’s lower self has been successfully effaced and his
true Self realized that he can properly speaking be said to
possess freedom, for he is then his Lord. It is unfortunate
that many scholars of §ufism, particularly the Western
orientalists, have tended to regard the §ufi account of the
vexed question of determination and freedom in a rather
naive manner, posing philosophical problems and exposing

446. Ibid. , pp.45-46.

447• TBiH ., pp.76-77.

448. Xbid ., pp.35“39*

172

contradio-bions out of the fornnilation of §ufl concepts v/hicTi
they themselves have constructed # Having decided that to
their minds the §ufl solution to the prohlem is n unsatisfac«
tory" and its "paradoxes more glaring", they would then pose
the rhetorical pues.tion: "How can moral ohligation have a
place in such a system? Who is morally responslble and hefore
whom is anyhody responsihle when the ’^udge’ and the ‘judged'
are one?"^^ They ought to realize that, from the §ufl
point of view, if they persist in applying philosophicai
concepts which seem to recall Zeno and Epictetus, they would
never arrive at a "satisiactory" solution to the prohlem.

In any case, the philosophical glass thcough which they hope
to see the Truth inevitahly causes them - to use the words
of Eumi - to "see douhle"; hence, for them the 'parado^es'
are 'more glaring 1 * However, speahing from a strictly
philosophical point of view, it seems to me ohvious that
they are not Kantians, for had they heen they would have
seen that one of the most profound concepts of freedom and
its relation to morality Western philosophy has ever pro~
duced, formulated in Kant's second Critigue ,is perhaps the
most relevant to the §ufx interpretation to the prohlem.

Owing to the great importance attached to this prohlem and

449, here ( 1 AffIfI , p. 155 )» raises the same

ohGection as that raised hy the orientalist I have
alluded to. His treatment of Ihnu’1-*‘Arahi seems to me
irreverant and naive.

173

to th.e need to -understand IJamaahJs conceptlon of freedom and
its relation to morality, which. is in fact a very sketchy
snmmary of Ibnu^l-^Arabl 1 s and Jlli 1 s ideas, I consider it
worthwhile to give here a hrief analytical summary of Kant 1 s
conception of freedom, if only to point ont parallels in the
§nfl conception of freedom and to show that the "solution"
is not so simple that philosophers could hope for a "satis*-
factory" account, unconfused hy "glaring paradoxes"*

In Kant, pure reason and practical reason are aspects
of one and the same reason. Each aspect has its particular
domain or field of reference* Ihe theoretical use of reason
concerned with objects of the merely cognitive faculty^^
and its practical use deals with the grounds determining the
vdll,^ A ckear distinction is drawn between two types of
will: the empirical and the transcendental, each correspond-
ing to the doctrines of happiness and morality respectively.
Will and action that are directed to particular objects and
relations of experience are determined by practical motives
(practical precepts, maxims)* The transcendental will, that
is, will viewed in the aspect of pure practical reason, is

450* "The categories as yielding knowledge of things , have
no kind of application, save only in regard to things
which may be objects of possible e^perience." ( Critigue
of pure reason, translated by N.K. Smith, Macmillan,
London, X"9SX, p«162).

451. Critigue of practical reason , translated with an intro-
duction by'~L7WT Beck,' Liberal Arts Press, New York,
1956, p*15* Hereafter cited as Practical reason .

174

not determined by empirical motives, but by itself. Tliis
will must necessarily be directed towards sometbing other
than natural impulses and this 1 something T is duty.^^ The
good or virtuous action is therefore that which conforms to
the good will - the will determined by the sense of duty.
Such a will refers not to actions together with their
external consequences, rather to disposition. Morality is
then the disposition conformable to duty. That there is such
a thing as an a priori command of duty is proven by the very
nature of the two types of will; the empirical being heter-
onomous and the transcendental autonomous. Necessity is
attached to the moral law and it is this guality that makes
it a command - a categorical imperative The categorical

imperatives demand of one to act according to maxims that
can be adapted for a universal legislation for all beings
who will rationally.^4 From this it follows that the self-
determination of the rational or transcendental will is the
supreme prereguisite of morality. By self determination is
meant the power to begin a series of the conditioned, and

452. Practical reason, pp.32-33*

455. MTn pp.lg-xg7 32-33.

454. Ibid ., p.30: ... Act that the maxim of your will
could always hold at the same time as a principle
establishing universal law, Cf. pp. 30-31.

175

455

this power, witb. reierence to tlie will, is called freedom.
Preedom is established not by theoretical (pure) reason,^^
but by a postulate of practical reason. Kreedom is possibility
wbicb in its final form is developed into an object of faitb.
Tbis faitb is universally and necessarily valid in tbe domain
of tbe supersensible in tbe same manner as tbe principles
of tbe understanding are valid in tbe realm of tbe sensible
world.^^ Tbe will may be subject to laws of a system of
nature (as in tbe case of tbe empirical), or it may, on tbe

455* Uke emistence of sucb a power Kant establisbes tbus:

Since tbe mere form of a law can be tbougbt
only by reason and is conseguently not an object
of tbe senses and tberefore does not belong among
appearances, tbe conception of tbis form as tbe
determining ground of tbe will is distinct from
all determining grounds of events according to
tbe law of causality, for tbese grounds must tbem-
selves be appearances, How, as no determining
ground of tbe will except tbe universal legislative
form can serve as a law for it, sucb a will must
be conceived as wbolly independent of tbe natural
law of appearanoes in tbeir nrutual relations, i.e.
tbe law of causality. Sucb independence is called
freedom in tbe strictest, i.e. transcendental,
sense. Tberefore, a will to wbicb only tbe legis-
lative form of tbe maxim can serve as a law is a
free will.

Ibid*, p.28.

456. Since tbeoretical reason is concerned merely witb

tbings wbicb may be objects of possible experience.

See above, note 450.

457* It is in connection witb tbis necessary and universal
belief tbat freedom does occur, and must continue to
occur, tbat Kant alludes to wben be says tbat tbe
reality of freedom is proved by an apodictic law of
practical reason. ( Ibid ., p.5)*

176

oijb.er hancl, sulject a system of nature to it (as in the case

of the transcendental). In the case of ttie foriner, tlie

ohjects must be tlie cause of the conceptions which determine

the will, whereas in the case of the latter, the will is the

458

cause of the objects, ^ lo assert that causality as freedom,
which pertains to man as noumenon, can be united with

causality as natural necessity, which pertains to man as an

*

existent determined in a spatio~temporal order, is contra-
dictory, for in the case of causality as natural necessity,
every event and action which occurs at a certain point of
time is necessary under what preceded it* In this order of
nature, all actions are never free even if such actions are
assumed to be independent of any external cause and have
their determining grounds within one 1 s self. Hence, causality
as freedom must never be attributed to man as phenomenon,
for if it were, it would then be mere subservience to
haphazard chance, and its concept as causality would contain
no meaning and would indeed be an impossible one* Since both
these mutually incompatible concepts are united in one being
and in the same action of that being, Kant’s solution to the

458. Ibid., p.46*

177

problem posed^^ Is that tlie necessity of the causality
determined in a spatio-temporal order lies not within or
without the subject, or that if it lies within the subject
it originates in the instinct or in ideas, for were this so
then one would still have to admit that since instinct and
ideas themselves are part of the spatio-temporal order, all
determinations arising from them would still be under the
inexorable law of natrural necessity* Although the acting
subject as phenomenon is always determined in his actions
by natural necessity, he at the same time, as noumenon,
feels that natural necessity does not touch him, and that

459. Ibid », p.99» This is the second of the two points of
weighty criticism levelled against the first Oritloue
which Kant sets out to clarify in the second Oritigue .
Ihese are:

1) Ihe reality of the categories as applied to
noumcna, which is denied in theoretical
knowledge but affirmed in practical;

2) Ihe paradoxical demand to regard one 1 s self,
as subject to freedom, as noumenon, and yet
from the point of view of nature to think of
one’s self as phenomenon in one*s own empirical
consciousness.

Tbid ., p.6.

460. £ant dismisses as illusory the psychological theory of
motivation as an inner force of the acting rational
being as such actions, caused by the association of
ideas, would still imply natural necessity, and they
therefore exclude the possibility of freedom. It would
follow that morality is nothing but a contrivance of
our own deception since morality gives purpose to our
actions and implies responsibility in actions, Ihe
sense of responsibility is absent in the psychological
theory, and this very absence is the indicator of its
own contradiction, for psychologically the sense of
responsibility is very real and manifests itself in
the conscience. Ibid ., pp.!01ff. Of* also p.96.

178

the laws whicla determine his existence are legislated by

him through reason. In this existence his will soars Ireely

unfettered by time, and every changing act of willing or

determination of his existence is felt as a result - an

effect, not a oause - of his causality as a noumenon* Here,

then, he imputes to himself as noumenon the evil actions he

does as phenomenon, for he could have preevnted their

occurrence in spite of the determinations of the past and

of the knowledge that natural necessity had decreed their

coming to pass, He feels himself to be the cause, in his

consciousness as a thing-in~itself, of every action he

does, eind the entire past history which determines it, for

it is he as noumenon who moulds his own character and all

its creations, The solution is then to assert that man has

a dual nature, each corresponding to the two types of will

and to noumenon and phenomenon; a denial of this assertion

461

would be a self-contradiction of reason itself. But there
is yet a difficult problem in connection with this idea of

461, The union of causality as freedom with causality as

the mechanism of nature, the first being given through
the moral law and the latter through natural law, and
both related to the same subject, man, is impossible
unless man is conceived by p\ire consciousness as a
being in itself in relation to the former, but by
empirical reason as appearance in realtion to the
latter* Otherwise, the self-contradiction of reason
is unavoidable - Ibid*, p,6, note 5* The self- contra-
diction of reasoniCant speaks of~here is further
explained in the Analytic of Pure Practical Reason#

See ibid., ppo97-99*

179

freedom in the sense of a natnral meclianism to which. a
temporal heing is subjected: the connection between God the
Pirst Cause and man. Since God is the cause of everything
and man depends upon Him absolutely for his existence, is it
not true to conclude that man’s actions too are therefore
determined by something outside his power? The crux of the
matter here again lies in the dichotomy of man’s nature, and
in the nature of the noumenal and phenomenal worlds to which
it corresponds, Space and time, which are attributes of the
existence of phenomena and appearances, are not attributes
of the eudLstence of God or the existence of noumena and
things-in-themselves» God is not the cause of man's actions
in the spatio-temporal order, nor is He the creator of
appearances, When we say God is oreator, we must mean that
He is creator of noumena and things-in-themselves, It is the
thing -in~itself in man that, in his existence as appearance,
creates his actions, However, it is precisely at this point
in Kant^s conception of freedom that he is at his weakest,
for in reality he has not really solved the enigma of the
relationship between God and man, and the extent of man’s
freedom in such a relationship, Indeed, the contradiction in
Kant's conception of freedom with reference to the realtion-
ship between God and man becomes apparent wlien his conception
of morality, which is closely connected with the concept of
freedom is summoned forth for scrutiny.

180

By means of his conception of the Sinnm-uirL Bonum or
HigTaest Good^ Kant proceeds to "bring closer to a iirmer
and more elaborate "bond the compulsory relationship between
the moral and the sensuons worlds* The transcendental will
or ethical will, which has itseli as the determining ground
of action (categorical imperatives), sets as its end virtue;
the empirical will or sensuous vd.ll, determined hy empirical
motives (hypothetical imperatives), sets as its end happiness.
The ends of virtue and happiness fit into each of man's dual
nature of noumenon and phenomenon respectively. The Highest
Good in man, or that which man must endeavour to attain, is
a union of virtue and happiness. Dhe relationship between
the objects of the ethical and sensuous will (i.e. virtue
and happiness) is not one of end to means, and it must be
emphasised that the sensuous vd.ll, upon whose principles
happiness depends, can never be made a condition, no matter
how indirectly, of the ethical principle, for this would
annihilate the very idea of morality.^^ The concept of the

462. Ibid ., pp*114-117#

463. An antinomy arises in practical reason, similar to the
conflict between natural necessity and freedom in the
causation of events in the world found in the antinomy
of pure speculative reason ( ibid ., pp.117-118) but Kant
resolves this by pointing ou'f ldiat man has a dual nature
and that he, as noumenon, possesses the transcendental
(ethical) will mahing it not improbable for that will to
create a relation with the empirical (sensuous) will
that causes happiness to be an effect in tlie phenomenal
world. But the relation created by the trsncendental
will is an indirect one; it is one in which tlie divine
hand takes part ( ibid« , p«119).

181

Highest GoocL presumes that the world of sense alone cannot
he s-ufficient to the Ilighest Good. If man were to have an
ethical consciousness, then faith must soar heyond the
empirical realm - and even heyond nature itself ~ into the
supersensuous. The Highets Good "is the necessarily highest
end of a morally determined will and a true ohject thereof,"
yet this morally determined will (the transcendental will)
does not in reality have itself as the determining ground of
action, for in the case of the attainment of the Highest Good
it has its determining ground in God.^^ The extent of man's
freedom is meant, in the strictest sense, the power of the
will alone to determine itself^^ then surely in this case
that is not true. How, then, in the case of the Highest Good,
can the denial he fully affirmed of the assertion that since
God is the cause of everything and man depends upon Him
ahsolutely for his existence, man’s actions are determined
hy something heyond his power? Alluding to the problem of
freedom and morality and its connection with the relationship
hetween God and man, Kant himself is forced to admit that:

The solution which is given here to the
difficulty will he said to have so much diffi~
culty in it, however, that it is hardly suscep-
tihle of a lucid interpretation. But is any
other solution, which anyone has attempted or
may attempt, any easier or more comprehensihle?

464. See above, note , 463.

465. Practical Eeason, p.28.

466. teicit; —“

182

To return now to the §ufxs and to $amzah. Regarded

from a strictly §ufl point of view, Kant’s difficulty lies

in liis obstinate refusal to "see" what Shahistarl would say

"only One," and in his persistence in "seeing double." Kant

affirms a kind of dualism of noumena on the one hand and

God on the other, which he so conceives in order to save

human freedom and explain away the doctrine of morality. Por

the §ufxs, the question of human freedom is a pseudo-problem

and, so long as the dualism of man as ‘noumenon’ and God is

clung to tenaciously, the question can never be "satisiactor*»-

ily" resolved. imong the Western philosophers, one who would

approximate the §ufi view in this matter is Spinoza, who

explains this root of the greatest errors in philosophy as

lying in our anthropocentric vision of nature and reality.^^ 7

While that there is some semblance of correspondence in

Kant ’ s concept of appearance (phenomenon) and reality (nou-

menon) with §amzah’s concept of Divine Effects ( athar ) -

-ence _ ^

that is, external exist/( wu,jud khari.jl ) - and real existence
( wu.jud baqxq.x ) respectively, each corresponding to the two
natures of man, yet the §ufx concept of appearance and
reality would correspond more again with Spinoza's concept

468 “ -r

of the natura naturata and the natura naturans . The §ufis

46/. See iiis Ethics, translated by W.H. White, revised by
A.H. Stirling, Great Boohs of the Western World, 1952,
vol.31, Appendix, Pt.I, pp.369-372.

468, See Spinoza, op.cit ., pp.355£oll; prop. 29, p.366.

183

would never predicate of tlie noumena an existence independent
of God and it iollows tlierefore tliat for them the Kantian
transcendental will whicli has its determining gronnd in the
realm of noumena must "be attrlbuted to God alone, All action*
whether in the phenomenal or noumenal worlds, whether result-
ing f.rom the instinct or the so-called will» come to pass
only through God's Will.^9 The true religion, that is,

Islam, is suhservience to this Will of God, which can he
perfectly realized only when man has succeeded in effacing
his sensual self to gain the higher Sellhood.^^ It would
follow from this that freedom, as according to Spinoza, is
knowledge, or rather in the §ufi understanding of it, it is
gnosis, It has heen said earlier that man is what he is
according to his predetermined capacity as suhsisting in
God*s Knowledge and that the ground of determination of the
will lies in his Pure Potentiality (pl. isti^dad a g ll ) which
in virtue of its suhsisting in God's Knowledge is not dis-
tinct from God Himself • The Will o£ God and this Law of
Potentiality is one and the same reality diversely phrased.

469* Hamzah in support of this doctrine, quotes Qur } an, 2:186;
4:78; 8:17; 37*96; 48:10; 50*16; etc.; the saying of the
Prophet that not one single atom moves except hy God's
permission; the ingunction of the Prescrihed Law that
good and evil are from God. See, for example, Asrar ,
p.44; Sharab , p*22. _ _

470. An interpretation of Qur J an, 3:10. Asrar , p*74.

184

A man is good or evil acoording to wh.eth.er his Pure Poten-

tiality proceeds from the Divine Attrihntes of Beauty ( namal )

or Majesty ( jalal ) respectively. ( Prom the point of view

of reality, however, there is no such a thing as absolute

evil since the real nature of every thing is not distinct

from God, and God is good and inclines to goodness.^^ Phe

question of moral responsibility in this world and of future

reward and punishment is very closely connected with belief

in the possibility of human JTreedom as faith ( lman ), and

this faith, apart from assuming that man has the capacity to

obey or disobey the Divine Command embodied in the religious

law ( sharl* ah ), means also faith in the existence of the

afterlife as revealed in the religious law. In spite of his

knowing that this world and the next possess no real ex±st-

ence in relation to God, man must still have faith in their

47-5

existence, for this is the basis of morality. (y

471« Sharab , pp.21-22. See also above, pp. i©o - \63-

472. Asrar, pp.38, 44 - 45 , Compare with Ruml, Mathnawl II,
"25557 2928; IV, 65; I, 3201. ~

473* See Asrar , pp.5I~52; Sharab , p.23* It seems to me that
the connection betweeh freedom and faith in the Kantian
sense and Kant*s philosophy of the 'as if' (alsob)
upon which he bases his doctrine of moralityT" echoes to
a certain extent what the §ufrs have in mind. See
Practical reason , pp.28-42. gamzah does not make a
ciear distihction between the Divine uncreated will
( mashl^ah ), which decrees nothing that does not come to
pass',' and the Divine command £amr), which is the
religious law as Ibnu^l-^ArabiHIad done. Disobedience
to the religious law is what we call ! sin ! . The Divine

185

will cannot Toe disobeyed:

In reality the Divine will decrees only
tbe coming into existence of the act itself
and is not directed towards the agent in
whom the act is manifested. That the act
should not occ\ir is impossible 9 but in the
individual who is its locus (i.e,, the
particular agent) it is sometimes named
u obedience. to the Divine Oommand , ‘ and some-
times "disobedience to the Divine Oommand, ,,
and is followed by praise or blame accordingly.
(Studies, p.158)

Reward and ptinishment in the future life may be
regarded as effects of obedience or disobedience to
the Divine Command but the more profound view is that
God Himself feels the pleasure or pain ( on.cit ., p.158
and note 5)* See also Hathnaw S III, 1362. Itie power
or capacity in man to obey or disobey the Divine
command has also been discussed from a__theological
point of view by al-Ash'arr in his Kitab al-Luma 1 ,
chapter 6 ( al-Ash 1 arl .. pp.76-96). A most recent study
on the concept of belief in Islamic theology: Izutsu,T.,
Ihe concept of belief in Islamic theology , lokyo, 1965*

186

CSA-PTER 17

BAT1ZAH l S COHOEPl QF IHE BIYIRE WILL (IRgDAH) AS DEHONS 1RA.TED
IN HIS APPLICATIOIM OH THE MALAY WOHD HEHSAH .

Before we embark upon the subject of ttiis cbapter,
it is necessary to make a preliminary analysis of tbe word
bendak in order to ascertain th.e dominant elements in tbe
conceptual structure of tbat word# Ibis preliminary analysis
is based upon a tborougb study of tbe various contexts in
wbicb tbe word bendak appears in its several linguistic
forms in literary works covering a period from tbe time of
§amzab and earlier to tbat of ‘Abdu^Llah Munsbl and tbe
present day, and in tbe spoken language of today, In tbat
part of tbe period not contemporaneous witb modern times, I
bave consulted literary works of varied nature and topic:
tbe writings of $amzab, Sbamsu’l-I)In of Pasai, Ranlrl,
^Abdu^l-Ra^uP of Singkil and some seventeentb century tracts
on §ufism; tbe Se.jarab Melayu ; Hikayat Acbeb , Hikayat Hang
luab : some eigbteentb century manuscripts on §ufism from
Acheb, Riau and Trengganu; tbe Hikayat Pelayaran series of
Abdu^Llab; in contemporary times, I bave consulted tbe
writings of tbe Angkatan* 45 of Indonesia. On tbe spoken
language, I bave relied on my own knowledge of tbe language
as it is spoken in Malaya, witb particular reference to
Jobore, and in Indonesia.

187

On the tiasls of this ’sainple’ strady of th.e meaning
of hendak as it appears in its several linguistic forms in
literary works of varied nature and topic covering a period
of five hundred years, I have reasons to come to tlie conclu-
sion that the word has undergone very little semantic change,
On the other hand, the word mahu, which hears a close con~
nection in meaning with the word hendak, has undergone
considerable semantic change. In the early writings, mahu
appears less than hendak , and generally mostly in the
negative form preceded hy the word of negation tidak .

Purther, the verhal noun kemahuan does not occur then. Ihis
form is in my opinion the product of modern times dominated
by Western concepts of will as response to man-made or man-
induced challenges. It is particularly evident in the
Indonesian weltanschauung more than in the Malayan and this
may he attrihuted to the fact that Indonesia has maintained
longer cultural contact with the West than has Malaya,

Certain important and relevant methodological concepts that
I have hrought to hear on this study of the conceptual
structures of hendak and mahu are outlined in the next
chapter and need not deter us here. In analyzing the meaning
of the word hendak as it is applied in sentences in various

ways, the conceptual pictures the mind sees are the models

188

of the realities descrihed,^^

(a) The conceptual structure of hendak ,

The vrord hendak as a verb considered by itself
without affixes conveys meanings such as to wish^^* or to

474, 0f, Wittgenstein, L., Traotatus Logico~nhilosophicus »
rendered into English by (J.Y, Ogden with an inuroduction
by Bertrand Russell, London, 1962, p.39» no.212. See
also nos. 2»1, 2.11, 2*13» 2*131» 2.14, 2*141, 2*13»
2*131, 2.1511» 2.1512, 2*1513» 2.1514, 2.1515, 2.16,
2.161, 2.17, 2.171, 2.172, 2.173, 2.174, 2*18, 2.181,
2,182, 2.2, 2.22, 2.221, 2.222, 2.223, 2*224, 3, 3.03;
see also Wittgenstein's Philosophioal inyestigations
(in 2 parts), translated ’b‘y G.E.M. Anscombe, Oxford,
1963» pt.l, para*139foll. Hereafter cited as Philosoph -
ical inyestigations . The picture theory of meaning has
been criticiaed by Daitz, E,, in Essays in conceptual
analysis , selected and edited by Antony ¥lew, Lo ndon,
1956» chapter III. Daita has, however, misinterpreted
Wittgenstein and attacked the theory of meaning of
words. Wittgenstein^s theory is that of sentence mean-
ing and not word meaning. See Stenius, E., Wittgenstein*!
I Tractatus 1 , Oxford, 1960, chapter VII, also hote I onT~~

p*l"37."

475. E.g, Raja Kida Hindi speaks to his Prime Minister about
his daughter Shahru’l~Bariyyah:

Ketahui olehmu, bahwa aku memanggil engkau
ini, aku hendak bertanyakan bichara kepadamu:
bahwa anakku yang tiada taranya seorangpun anak
rajja-raja pada zaman ini, itulah hendak aku
persembahkan kepada raja Iskandar,

Literally:

Know that I now summon you to draw near to
me [because] I wish to discuss with you a certain
question: that my ctaughter, who has no equal among
the daughters of the kings of this age, she it is
whom I wish to present to Alexander,

Se,jarah Melayu , ed, T.D. Sitiuaorang and Prof. Dr. A.
Teeuw, Dj'akarta, 1958, p*5* This edition of the Se.jarah
Melayu is taken from ‘Abdu^Llah^s text. According to
Winstedt ( Historians of Southeast As ia, London, 1962,
p.24), the~^' BeTTaraliITelayu iLs written"between the end of
the 15 th century ancT the~leginning of the 16th century.
The author apparently knew Sanskrit, Tamil, Persian and

189

want

476

»

or to intend or purpose;

.4-77

"but whatever the meaning

Arahic, sorne Ohinese, Portuguese and Siamese. The
author was not only a medieval scholar, hut also a
literary artist as well, and one who was familiar with
his times and cultural envirormient• Hereafter cited as
Se t jarah Melayu .

476* E.g . Tun Teja asks the ladies of Melaka:

Hendak kemana tuan-tuan sekalian ini?

Iiiteraily

Where do you all want to go?

Hikayat Hang luah , ed."’D"i"rias Penerhitan Balai Pustaka,

DJakarta, 1956» p*219* This is one of the most important
and widely read works in Malay literature* It was
written ahout the 17 th century (an exact date is not
found), and it tells of the heroic exploits of Hang
Tuah, the Kalay Laksamana (admiral) of Helaka, Most of
the stories connected with Hang Tuah are guite legend-
ary, According to the Hikayat , Hang Tuah was a contem-
porary of Gagah Mada, the famous Mapatih (chief minister
of Ma^apahit (I4th century) • Hereafter cited as Hang
Tuah ,

477* E>g« Maka kira-kira pukul empat petang keluarlah
hendak herlayar,

LiterailyV u

At ahout four o‘clock in the evening [we] set
out intending to sail*

And:

Maka sehantar itu juga datanglah sehuah
sampan hilir dari sungai, ada tujuh-delapan
orang-orang raja hendak menyamhut perahu saya itu*
Literally:

At the same time a sampan arrived coming
downstream from the river with seven or
eight of the Haja*s men [who came] for the
purpose of welcoming my hoat*

Hikayat Pelayaran Ahdullah (Dari Singapura ke Kelantan),
Press of the Am* Miss, Singapore,_1858, pp#16 and_6J
respectively, Ihe author ^Abdu^Llah hin ^Abdu* 1-Qadir
Munshl (1796-1854) was of Arah-Indian descent and is
regarded as the father of modern Malay literature.
Hereafter cited as Hikayat Ahdullah *

190

there de£initely is a oonsistent sense of will underlying
its conceptual structure, It is also clear that the word
hendak has a limited field of application, In its concrete
sense it is applicahle only to the animate and not to the
inanimate. Animals too are assumed to possess wish, want,
intention and purpose, but whenever the word hendah is
applied to inanimate things, then the meanings it comreys
are meant to be interpreted metaphorically. That the word
hendak should have been used to describe inanimate phenomena
could be interpreted as an indication of its being a witness
word reflecting the ancient vision of an animistic universe
of the Malay-speaking peoples. In the realm of the animate,
a different conceptual pattern is implied in the application
of the word to human beings compared with its application to
animals. When used to describe animal behaviour the word
hendak always impresses upon the mind a mental picture of the
subject dominating the situation described. A possible ex~
planation of this phenomenon may be that it is the peculiar
behaviour of the animal visible to the human being who
describes it as hendak that determines the dominating
impression of the suboect (the animal) upon the mind of the
human heing when he is describing the phenomenon. This
pattern of the subject dominating the impression in the mind
is not necessarily always the case in the application of the
word hendak to describe human behaviour, and in this I think

191

lies the olue signilioant in making a distinetion - as £ar
as it is conveyed in the conceptual structure of the word
liendak ' - hetween human and animal will* It has already

heen said that when the word hendak is used to descrihe
animal hehaviourj the suhject described dominates the
impression in the mind. Ihe same conceptual pattern of the
suhject dominating our mental impression is also present in
the application of the verb hendaklcan (i*e, hendak + akan )
to descrihe hoth human and animal behaviour. The reason why
this is so seems to me to he the same as that already
stated: the peculiar visihle or discernible hehaviour of
the suhject, whether human or animal, determines that the
subject dominates the mental impression<> Hendaklcan when
applied to human heings implies a desire that seems to arise
out of natural instinctive hehaviour rather than will. In
hoth these cases of the application of hendak and hendaklcan
to the animal and human worlds, another important point to
note is that the duration of the e:xperience of hendak or
hendakkan is discontinuous and, as it were, short. From the
point of view of Malay linguistic consciousness, the words
hendak and hendakkan reflect experiences that may not

478* I understand here hy the concept of meaning nothing
hut a particulari&ation of the mode of seeing or
experience. On the concept 'seeing', see Philosophical
inyestigations, II, XI,

192

necessarily t>e properly conceived as will — they rather
reilect experiences ttiat "border upon instinctive 'beliaviour*

It is in tlie application of the verb hendakkan that,
properly speaking, man approacties animal experience and
■beliaviour* Such. a verb, I bave found, lias never been applied
to G-od for it is clearly debasing and pbilosoptiically absurd,
I have already stated that in its application to human
beings the word hendak may not necessarily impress upon the
mind the subject dominating the situation* In clarifying
the distinction between hendak (SD) and hendak (OD)^^ when
the word is applied as a verb denoting human action, the
following simple example will serve well, Ihe sentence in
English: ‘Where are you going? 1 is to be translated into
Malay as: ! Engkau hendak kemana? ‘ which literally conveys
the meaning: ^Where do you want to go? 1 or f Where are you
wanting to go? ,Z *^ When the situation revealed in the
sentence is analyaed it will be found that to the analyst
the object of the action of the one who is asked the guestion
is dominant in the mind; it may be the market, a wedding
party, the school and many other alternatives, vague as they

479* (BD) denotes impression of the s ub.ject dominating the
mind; (OD) denotes impression olTbhe' ob.ject dominating
the mind* For convenience and to avoid 'awkward
repetition, these symbols will hereafter be applied
in the analysis,

480, This question where hendak appears is of the same
category as the one in note 476*

193

may be # The one xtfho is asked the question is thrust into
the hackground* The logical e3qplanation of this phenomenon
seems to me to be the assumption that the one who is asked
the queation had taken a decision on a particular course of
action, and further, this implies a capacity to exercise
choice and knowledge of that for which the action is done*

It is this conceptual element of choice and knowledge that
is responsible for creating a (OD) impression in the mdnd s
for were this not so, there would be no sense in asking the
quesLtion* At the same time* it is also expectation of a
revelation from the one who is asked the guestion concerning
the object of his action that makes the (OD) impression in
the mind, But of course the same sentence may also produce
a (SD) impression, depending upon how it is said and upon
the circumstances preceding the saying of it, If the word
following hendak (i#e. kemana in this case) is emphasized,
then it is no longer a simple gueation but a rhetorical one,
meaning: 'Where can you go Cnow]?* implying a kind of
challenge to one to whom it is directed* It were as though
the one to whom the ques±ion is asked has been forced into
a situation - natural or artificial ~ where the courses of
action were exfcremely limited, and the time to decide whioh
course to take short. There is a sense of ungency, Unlike
the (OD) situation, here a decision is demanded without the
suboect being aware of the situation heforehand: a

194 -

problematic situation is esperienced and its solution is
demanded there and then. Eurthermore, the intensity of the
subject^s action is greater than in the (OD) case, and it is
this expected intensity of action on the part of the subject
that creates the (SD) pattern in the mental pictiAre of the
situation* Although in hoth cases of the application of
hendak (OD) or (SD) the existence of knowledge and choice is
presupposed, yet in the latter case hoth knowledge and choioe
are greatly reduced, revealing a pattern of action hased
more upon instinct rather than will. So far, we have dealt
with two categories of hendak : the (OD) and (SD) categories.
There is yet another category which I will call the (ED)
category* By (ED) I mean the application of hendak to hoth
the animate and inanimate worlds where the event dominates
the mental impression of the picture of the situation des-
crihed* My first conclusion in the analysis of hendak (ED)
is that the (ED) pattern is only found to he ahsolute in the
inanimate realm* In the realm of the animate, the (ED)
pattern may he found* Erom a philosophical as well as
semantical point of view, it is important to discover why
the (ED) pattern is created whenever hendak is applied to
inanimate ohjects and in some cases also to the animate,
since such a discovery would enahle us to estahlish rules
regarding the application of the word hendak and therehy to

piece together the el^ments that make up the conceptual

195

structrare o£ tTaat word« Xn 'bhe sentences: 1 Gnnnng itu iiendak
meletup; 1 and 'Puhun itu iae ndak tumbang, 1 tiendal-c is to he
understood as conveying, in English, the meaning is ahout to :
’The mountain (volcano) is about to burst (eIrupt); , ‘Xhe
three is about to topple (fall.), Ihe dominant impression in
the mind is not the mountain or the tree, but rather the
event of bursting or erupting, or of toppling or falling,
and the imminence of the event. Ihe mountain or tree is not
only conceived of as the locus of the event, but also the
recipient of action from outside . Hence the hendalc does not
really belong to the mountain or tree; they merely receive
and cannot ayoid or choose to delay, or cause to start or
prevent the inexorable force of an external phenomenon. It
is with reference to this that 1 mean when I say that when-
ever hendak is applied to the inanimate, the meanings it
conveys are metaphorical. Ihe (ED) pattern is not quite
identical when hendak is applied to the animate, whether
it be animal or man; and it is important to note that what
causes this non-identity in conceptual pattern is precisely
the fact that the metaphorical element is absent in the
animate, implying the existence of the capacity to start,
delay, choose to avoid, or prevent the series of events
that lead to the (ED) pattern of hendak in the animate. In
respect of the action of the event as being of an external

196

nature, it is conrnion to 'both animate and inanimate hendak
(ED) • An example of the h enda k (ED) animate type can he
analysed in the sentence: 'Orang itu hendak kena pukul' (the
word orang here may he replaced hy kuching : cat); ’!That
person is asking for a beating* 1 The word pukul , to beat,
in the sentence is stressed and we have a hendak (SD)
pattern. The person's action must be such that he or she
warrants a beating. The person may be alone but visible to
one who makes the sentence, or the person may be in the
company of another or others also visible to the one who
makes the sentence. But the (SD) pattern is changed to (ED)
if the word pukul is not stressed, for the picture presented
cannot possibly show the person and his action alone, as it
can in the (SD) pattern, but must necessarily show the
person in the company of another or others. What changes the
(SD) pattern to (ED) is the fact that the other person or
persons in the subject^s company is about to beat him in
conseguence of his action or behaviour. But, unlike events
of this nature in the iaianimate worlds, here it is implied
that the person (or animal) has the capacity, now that the
event has occurred, to avoid the action that comes from an
emternal source or to escape from it.

At this stage it becomes possible to define con-
sistent rules governing the concept hendak considered as a
verb, and to isolate the various elements that make up its

197

conceptual pattern in the form of propositions set forth
below*

1) The verb henclak operates in a field of application
comprising the animate and the inanimate realms, but when-
ever it is applied to the inanimate realm* its meaning is

to be interpreted as metaphorical, and not concrete, i.e*
real*

2) In its application in the inanimate realm, the
conceptual picture it presents impresses upon the mind as
dominant always the event described and not otherwise*

3) In the (ED) pattern in the inanimate realm, the
action to which the verb hendak refers comes from an external
source, and not from the subject, although the subject is
the locus of the action. In relation to the action, the
subject is powerless,

4) In the (ED) pattern in the realm of the animate,
proposition (3) is applicable, but it must be added that the
suboect may indirectly be the cause of the action which
produces the event. Purthermore, the existence of a capacity
or power to start, delay, avoid or prevent the series of
events that lead to the event is implied in the sufcgect*

3) Although hendak conveys the same meaning in its
application to human beings and animals that comprise the
realm of the animate, yet for animals alone is the (SD)
pattern absolute in the same way as the (ED) pattern is

198

absolute only for tlie inanimate, 3?or Iruman beings, the
picture may present (ED), (SD) or (OD) patterns,

6) The (OD) pattern implies only the action of
"normal” hnman "beings, i,.e, those in full possession of
their intellectual faculties, /} ’®''*

7) The application of hencLakkan to hoth human heings
and animals always produce the (SD) pattern, Hendakkan
cannot he applied to the inanimate unless metaphorically.

When the enclitic particle lah is used: hendaklah
(verh), then it gives emphasis to hendak and its meanings
are it is desired ,^^ should ,^^ must^ ^~* In this sense,

481. Human heings such as children, the infirm or feehle~
minded, the insane - in fact all those who can he con-
sidered as not yet or no longer in full possession of
their intellectual faculties, are not considered in
this analysis, as it would not in the least alter the
present conclusion whether or not they are considered.

482. E.g, : "Adapun anak kita ini lagi hudak, jika ada salah
dan hehal perhaiki; jika ia jahat hendaklah diantarkan
kemhali kepada kita.” Literally: "1’his our son is yet a
child, if he does wrong and is feehle~minded, improve
him; if he is had, it is desired that he he sent hack
to us," Here the Raja Sang Purha entrusts his son Sang
Jaya Nantaka, who is his heir, to the tutelage of the
Bendahara and Temenggung, Hikayat Hang Tuah , p.67*

483. E.g ,: "Sesungguhnya hendaklah kita pun mengamhil iharat
cCaripada hikayat itu adanya," Literally: "Yerily we too
should talce [heed of] the parahle from the story," Ihe
story referred to is that of the monkey and the weaver-
hird. Ihe monlcey takes shelter from a storm under the
weaver-hird's nest. The weaver-hird reproaches the
monkey for heing lazy not to huild his own shelter, The
monkey gets angry and tears the weaver-hird 1 s nest to
shreds. The parahlĕ teaches that it is vain to ‘throw
pearls to swine.* Hikayat Ahdullah , p.12,

484. E.g .: Mengumpat dah memuji hendaklah pikir,

Disrtulah hanyak orang yangterge1inchir.
Literally: [If you indulge in] malicious gossip and
praise you must first think,

That is where many people slip and fall.

Pu isi Lama , S. Takdir Alisjahhana, Djakarta, 1934,p,80.

199

hendaklaii is limited in its field of application only to
hnman beings and it presupposes the existence in human
society of ethical, intellectual and social orders. Hendak
applied with the addition of the pronominal nya : hendaknya ,
limits the field of application still further and refers
only to human intellectual actiyity having to do with logical
analysis. This is generally found in written language:

,f Adapun kata Ahlu^l-Suluk ma’na 'lu' mawjud, hendaknya ^.ajlir
maka harus dikatakan ’lu' kerana 'lu* itu isharat kepada
suatu yang mawoud"^®^ "Ancording to the People of the Path,
f thou’ refers to something existing, it must necessarily he
present Cto God]; for it to he referred to as ’thou,* for
‘thou’ refers to something existing."

(h) Deriyatiyes^^ and their conceptual structures .

Deriyatiyes of hendak are formed hy means of
affixes such as kan, i (suffix), ke, meng (prefix); and
compound affixes such as her + ke (prefix), + ke (prefix),

di + ke (prefix) ending with the suffix i. In the case of the
suffix kan there is no reason to douht that it originally
was deriyed from akan which conyeys a yariety of meanings
such as - if applied as a preposition - towards, as for ,

485* 5 amzatL coiomenting on surah 36:82 of the Q,ur’an in

refuting the , Ulama ,1 s"UP>ctrine of creatio ex nihilo .
Asrar, p.30; also p# 70 . The word 'luT* = lahu . *

486. T mean hy deriyatiyes here hendak as it rs applied
with its affixes.

200

concernirtK , in order to , abont ; and - if applied as an

ainciliary - shall , will , The suffix kan as it is applied to

hendak denotes direction tovrards the obgect of hendak ♦

Hendakkan means desire towards or for something# Take the

following example: n Jikalau sungguh tuanhamba hendakkan

hamba ,,." : "If my Lord truly has desire for me ..." which

can simply be translated as n If you truly love me We

must imagine here one person (whatever the sex may be) saying

this to another (who may even be of the same sex)• But for

the sake of convenience let us imagine that it is a woman

who is saying this to a man who desires or loves her. It may

be possible that only the man is active in his desire or

love for the woman. She is the passive object, She may not

even love or desire him. The direction of the love or desire

relationship is then one-way - it is not a mutual relation-

ship,^^ It is implied that the man*s desire for the woman is

experienced at that time when the woman is in his presence

(although this is not a necessary condition) for the object

desired may be absent from the desiring subject), It is

further implied that the woman is brought or brings herself

to the man rather than the man going to her:

)

i

Cs]

(man) ^

[o] (woman)->

487. This pattern is of course not always necessarily so.

488. See for example the case of the Princess of Gunung
Ledang shown above, p.^oi.

201

A clearer illustration of this conceptual pattern of the verb
hendakkan can be seen in the Princess of Gunung Ledang’s
reply to Suli^an Ma^mud f s representatives who came to convey
to the princess the Sul^an’s proposal of marriage: "Jikalau
Raja Melaka hendakkan aku, perhuatkan aku jembatan emas satu,
dari Melaka datang ke Gunung Ledang ini; .,. ; ,! lf the

Eaja of Melaka has desire for me, [let him] huild for me a
golden hridge and a hridge of silver that span from Melaka
to Gunung Ledang; ♦ •." The correlate of the verh hendakkan
is the verb kehendaki . Xn kehendaki, meaning desire towards
or for something, the ohgect desired is either ahsent or
vague to the desiring sutgect and the prefix i implies in
the case of this word that the subject looks for the ohject
desired (if it is absent) or seeks clarification about the
ohject desired (if it is rngue):

Cs]

^ Co3

As an example, take the following words of Sul$an Ma^mud
when he addresses his dignitaries: '*Jikalau heristeri sama
anak raja-raja ini, adalah raja-raja lain pun demikian juga;
yang kita kehendaki harang yang tiada pada raja-raja lain,
itulah hendak kita peristeri. Akan sekarang kita hendak
meminang puteri Gunung Ledang; Laksamana dan Sang Setia kita

489* Sejarah Melayu , p.236.

202

titahkaru ; »££ p marry a daughter of these Rajas, other

Rajas h.ave the same [choice of wives] ; she whom I desire

should he one who is not to be found with other Rajas, such

is the one whom we wish to take to w±fe. We now wish to ask

for the hand of the Princess of Gunung Ledang; the Laksamana

and Sang Setia we command [to carry out our proposal]#" The

Sui£an's wife is dead and he is planning to marry again, !Ehe

object of his desire is the fabulous Princess of Gunung

Ledang. Lhe fact that he speaks of the Princess shows that

he must have contemplated the idea of marrying her for some

time. He is now hoping to win the object of his desire, and

if he were to win her, he would cherish her thereafter. The

desire is continuous 0 It goes forth from the sub^ect (Sul|;an]

to the object (Princess). Ihe Princess’ reply to the officia3

491

proposal comreyed by the Sultan's representatives y makes
use of the verb hendakkan . She is the passive object. She
does not, in tliis case, seem to betray any desire for the
Sul^an - she may not even love him. She has to bring herself
or be brought to the Sul^an. In fact she vrill give herself
up only if certain conditions are fulfilled* ilnother import-
ant factor in the conceptual distinction between the verbs
kehendaki and hendakkan is the distinction in duration.
Kehendaki conveys the sense of a continuous desire, hoped

490. Ibid., p.254.

491 . See above, p. 201.

205

for "berore acliieving the obgect and cherished after it has
been achieved, HendaMmn conveys the sense of a desire
experienced in a hrief span of time, J and althongh it may
he rekindled it nevertheless is discontinuous.

When the prefix di is applied to kehendaki , the
hasic conceptual pattern of kehendaki does not undergo any
change except when dikehendaki is applied in the sense of
conveying the meaning similar to the passive participle of
the fourth form of the Arahic verb arada (root; rad [ rwd ]):
murad when defining meaning# In this sense, dikehendaki is
closely connected with hendaknya .An example of the
manner in which murad is applied can he taken from Raniri ’ s
Hu.i.iah : n Maka murad daripada £aqlgat pada i§$ila£ Ahlu’ 1-

§ufi itu aiatu: .. »0}]^© [meaning] intended in the §ufls !

definition of the real essence [of a thing] is: ...” It is
in this sense also that dikehendaki is applied hy Kemas
Fakhru*l~Dxn of Palemhang in his Malay abridgement of a
mystical work hy Ihn Raslan of Damascus': "Dan adalah ketiga
itu, dikehendaki dengan kata mereka itu setengah orang yang
f arif, memandang segala makhluq tiada perbuatan hagi mereka
itu. ,,Z ^® "[The meaning implied in] these three [types of

492. See above, p.191*

495* E«g . n Patik sekalian semhilan orang ini semuanya patut
jadi Bendahara, harang siapa yang di kehendaki duli Yang
Bipertuan itulah jadi Bendahara." ”The nine of us here
are all worthy of hecoming Bendarara. Whosoever the Yang
Dipertuan des ires shall hecome Bendaraha. n Se t jarah
Melayu , p.225« ~

494. See a : bove, p.199,

495. Page 7 ,

496. Kita h Mukhta sar (Leiden, Ood. Or. 1712), p.58.

204

fana’], as intended in the sayings of some of the gnostios,
is to regard all creatures as possessing no act of tiieir
own* ”

Another derivative of hendak that can be classed
with hendaknya in the sense of having to do with logical
analysis is menghendaki (this word is always applied with
the suffix i), meaning reguiring , wonld regnire , wanting :
"Maka wujnd §aqq Ta 1 ala dengan *alam berlainan pnn tiada dan
bersuatu pnn tiada, kerana berlainannya dan bersnatn itn
menghendaki dna wnjnd mnstaqill sendirinya*” Jr "Thns the
Being of the Truth Most Exalted and that of the World are
neither the same nor different, for its identity or non-
identity wonld reguire two entities eudLsting per se *" What
is important to note in the conceptual pattern of menghendaka
is the element of f lacking* inherent in the snbject of
hendak *

With reference to the Divine Will as conceived
according to the conceptual pattern conched in the concept
of hendak , the most important are kehendak ( hendak + prefix
ke) , berkehendak ( hendak + componnd prefix ber + ke) and
sekehendak ( hendak + componnd prefix se + ke)* Kehendak
means wish , will , desire , and it is not applied to animals
unless metaphorically (the same applies to the other two

497. Suiiah , p.4.

205

words in this class), The fact that it ie not applicahle to

animals seems to me to demonstrate that semantically it is

conceived that there eidLsts in man a power or capacity of

willing that does not exist in animals, But hefore we go on

I wish to point out another use of kehendak which is rather

rare s and this is its use in the sense of murad mentioned

eariier. y Here is an example: n Maka kehendak iayjL pada

kata Ahlu } Llah itu dua martabat:... i ,z ^99 [meaning]

intended by [the term] fay d according to the People of God

is that it has two grades: ..." In this sense, kehendak

helongs to the same class as dikehendaki^ 00 and is closely

connected with hendaknya^ 01 and menghendaki , Kehendak

can also mean purpose: T, Perahu dari mana datang ini dan

50-5

siapa nama panglimanya, apa kehendak datang ini?""Boats
coming from where are these and what is the name of their
commander, what is the purpose of this coming?" As I have
demonstrated in the analysis of the conceptual patterns of
hendak as it is applied in the animate and inanimate realms,
the consistent occurrence of (ED), (SD) or (OD) patterns in

498. See above, p.205*

4 99. 11648 , p.294. '

500 . See above, p.205.

501. See above, p*199.

502. See above, p. 204.

503 . Hikayat Hang Tuah , p.382. Strange boats are approaching
Melaka., The people sound the alarm and make preparations
for defense against what they thihk is an invas.ion. The
fleet turns out to be a goodwill mission from India.

Ihe application of kehendak here gives the (OD) pattern
in the mind. “ ““ "

206

definite contexts of tlie application of hendak witb.

reierence to man indicates tbe fact that in man alone is the

ooncept of will fully developed, and tliis ooncept of will

includes in its meaning structure the elements of cboice

and knowledge of the object of will, As we proceed with the

analysis, it will "be discovered th.at this knowledge is in

turn governed "by wisdom. Will in the sense that it is

volition having its determining ground withi.n itself in the

manner shown above is denoted in Malay hy the word kehendak »

0 f all the derivatives of hendak , kehendak alone is the

logical word denoting the concept of will* Kehendak may

produce the (OI 1 ) pattern: n Apa kehendak tuanhamha sekalian

pintalah pada kita: jikalau apa sekali pun tiada kita
504

tahani."^ ; n Whatever my lords wish , please ask from us;
even if it he anything, we will not deny you"; or the (SD)
pattern: n Laksamana tiada, itulah maka berani Hang Jebat
melakukan herat ringan harang kehendaknya didalam istana
Haja ini, kerana dilihatnya tiada siapa yang melebilii dia. n
"The Laksamana is ahsent, that is why Hang Jebat dares to
make heavy or light whatever he desires in the Raja>s
palace, for he sees that there is none who surpasses him
[in power]*" In the above passage, the subject is dominant
in the mind because he is conceived as the doer of whatever

504. Se t iarah Nelayu , p.213.

505* Hlkayat Ilang 'Tuah , p. 310 .

\ n

207

he desires. There is an implication that his actions are
determined hy a power not goTerned hy wisdom and discretion
and this is caused hy the word harang; (i.e. whatever) whioh
immediately precedes kehendak . In fact, whenever the vford
harang; or words conveying the same sense as harang precedes
kehendak as in the example ahove, the conceptual pattern
of will and power without wisdom and justice - i#e. tyran-
nical, capricious or despotic power - is always dominant.

Q3he same conceptual pattern is dominant in the structure of
sekehend ak which is synonymous with harang kehendak , though
the former is more emphatic in stressing unrestricted power.
Sekehendak always takes the pronominal nya. A very important
distinction hetween the conceptual structures of the word
sekehendak and the word hendak and its other derivatives is
this emphasis on spontaneous, hlind unconscious will eonveyed
in sekehendak which is not conveyed in all other derivatives
of hendak . Ihe following guotation from 'Ahdu’Llah will
illustrate my point: "Maka adalah diluluskan Allah akan
seorang mengamhil harta seorang dengan tiada relanya? - atau
seorang mengamhil anak isteri seorang dengan kekerasannya?

- atau seorang memhunuh akan seorang dengan tiada sehenamya?

- atau seorang memhuat harang sekehendak hatinya atas hamha
Allah sehah ia raja?"-^^: "Would Cyou think that] it he

506. Hikayat Ahdullah , pp.155» 157-

208

tolerated by God for one person to take tlie wealth of
another without the other } s consent? - or for one to take
"by force the wife and children of another? - or one killing
another without just cause? - or one doing whateyer his
heart desires upon a servant of God [simply] becanse he is
king? M Upon his return to Singapore from his voyage to
Kelantan* 'Abdu^Llah felt very much distressed at what he
saw in Pahang and Kelantan. In Kelantan the Eajas were then
fighting among themselves for the throne, ^Abdu^Llah
particularly blamed the Rajas for their selfish attitude
howards life, Iheir greed knew no bounds with respect to
consideration for others, and in this respect their behaviour
was incredibly capricious, The word sekehendak describes the
character of one to whom it is applied and reveals its true
meaning. I have already stated that sekehendak is synonymous
with barang kehendak o The word barang may also be used to
precede sekehendak, as in the above example, to give further
emphasis to the randomness of the volitive movement. Indeed,
it is obvious that the prefix ise in sekehendak is an abbre-
viation of the word sebarang , meaning } whatever*. In its
usage with kehendak , the prefix se implies random desire,
in which the notion of discretion and wisdom is absent.

Ihe prefix ber conveys the idea of having some
thing (both tangible or intangible) on or in one, or some
act (behavioural, volitional, emotional) in one, and in the

209

case of the latter, depen&ing npon whether the word to which
it is prefixed is a one-person relation word (i.e, lari : run)
or a two-person relation word (i.e. chaka-p ; comrerse), the
act may "be said to "be either reflexive or reciprocal. Now
the word kehendak may he both a one-person relation or two-
person relation word depending upon the actual context: it
may mean a one-way desire for something tangible or abstract
as in the following example: "Maka jikalau kiranya raja-rajja
yang bijaksana dan yang bangsawan yang berkehendak keamanan
dunia akhirat itu "Thus if it is true that the

Rajas who are wise and noble and who haye desire for success
in this world and the next •.."; or it may mean a two-way
reciprocal desire in the sense of passionate love between
two persons: ’ Mereka berkehendak* - ’lhey love (each other) 1 .
kurther, in the case of berkehendak . apart from the funda-
mental element of *having’ conveyed in the prefix ber as
explained above, the ber also denotes a state of actiirity .
so that berkehendak can mean having a desire or being in the
state of desiring, and when it means the latter, there is a
possibility that the desire is reciprocal attraction occur-
ring between the same level of being (humans).

507 . Ibid .<p.45. Xn this case the (OD) pattern is given;
otherwise, the pattern given will be (SD). See also
Kitab Mukhta g ar , pp.60-61.

210

On the hasis of the conclusions drawn in the fore-

going analysis, it is now possible to give diagrainmatic
sch.emata of hendah, shown below:^^

508. In Figs, I and II, the ahbreviations in hrackets such
as (ED), (SD) and (OD) have heen explained. In Fig.II,
the ahbreviations in brackets (E) denotes meanings
pertaining to ethical codes of hehavionr; (L) denotes
meanings pertaining to logical analysis; (M) pertains
to meaning* Capital letters in hoth Figs. I and II
stand for ahhreviations of hendak and its derivatives:
HK = Hendalbkan ; HL = HendakXahT "RN => Hendaknya ;

MHI = Menghendaki ; KH = Kehendak ; SKH = Sekehendak :

BKH *= Herkehendak ; KHI = kehendaki ; DKHI' '= Llkehehdaki .
Hote thah' Kehenciak is the central concept.

211

(o) Conceptual dlstlnction ~between hendak and mahu .

In order to comprehend completely the meaning
underlying hendak , it is important that it should be com~
pared and contrasted with another word whose meaning seems
linguistically to he identical, hut to he in iact not so,

Ihe word mahu also means want, desire, wish, hut the
fundamental concept underlying mahu is not - as in the case
of hendak - that of voluntary action arising out of knowledge
and choice: what we call will. On the contrary, the action
in mahu may not he said to he voluntary in the sense that it
is free from direct outside influence, although the action
conveyed hy mahu may arise out of knowledge of what is
desired, wished, or wanted* It is not voluntary in the sense
X mean because what is wanted or not wanted in mahu is
always determined hy a direct proposition# Hence mahu means
not really want, desire, or wish; rather accept, consent,
or reject, refuse, whether it he positive or negative as the
case may be* It implies not will, but determination; and even
choice, in mahu is determined by the direct proposition, and
hence of a more restricted kind than is the case with hendak »
What I have stated can be demonstrated in the following
simple illustration, Supposing I say: "Kuching itu tidak
mahu makan" - "That cat does not want to eat", it is pre~

supposed that the cat has been offered food. The cat*s

212

action is therefore really determinecl hy two factors: (i)
the offer, which starts the cat’s action, and (ii) a certain
physical condition, like for eucample, not feeling hungry,
which tenninates the cat*s action, If I apply the word
hendak instead of mahu in the a"bove sentence, then the
pic3cture that I must conceive in my mind reveals that the
food has not heen offered to the cat. The situation con-
ceived would he something like this: the cat is not in the
picture. I ^see* a plate of food in what is to he the
^stage’ where the action is to he played* The cat appears
in the picture and sees the plate of food. He approaches
and, having sniffed it, turns away and ignores the food. I
who see this would descrihe the cat's decision not to take
the food as *tidak hendak makan r * Although, as I have stated
earlier,^^ animal will as conceived in the concept of
hendak horders upon instinct, it can at least he shown that
in this case, where hendak is applied instead of mahu , the
cat’s action is determined not hy two factors hut hy only
one factor: a certain physical condition which determines
the cat’s choice (as in (ii) ahove). The example I have
given is the application of mahu in the negative form pre-
ceded hy the word tidak . It is also a fact significant in
hringing out more vividly the meaning of mahu that mahu is

509. See above, pp. 190 - 192,.

213

fotmd used mainly in the negative form. In its positive
(affirmative) form, the meaning struoture undergoes no
changes; if I say: ”Kuching itu mahu makan" - "Ihat cat wants
to eat", then it is still presupposed that the cat has "been
offered food and accepts it* In other words, the word ^want’
translating mahu here means really 'agree* - the cat agrees
to my o£fer (proposition) to eat.-^ 0 Mahu is restricted in
its £ield of application in the non-metaphorical sense only
to the animate realm,

In early Malay writings, mahu was not frequently
used, and if found appeared mainly in the negatiye form.

Even in the writings of the comparatively modern 'Abdu’Llah
Munshl the last remark in the preceding sentence holds true.
Kurthermore, the noun form kemahuan is not found until only
in contemporary times and this phenomenon seems to be the
result of influences stemming from Western concepts of will
as response to man-made or man-induced challenges.'^' 1 " This
conclusion is not unfounded, especially when we consider the
meaning underlying the concept of mahu . It is mahu and not
hendak that has now logically developed into the modern
Malay concept of human will conceived as initiative to accept

510 . Kor further verification of my conclusion regarding

217*337 35, 107 ; 111 r 123 r 133 ; opT ibx^7'p;i5?'

Hikayat Hang luah , p.319; Se t jarah>Ielayu , p*305*
511. See above, pp. I87j 2M k>\\,

- - ’ ~ JTLJ II

214

and overcome challenges generally of an outside nature and
origin. It can also now be understood why mahu has never
heen applied to denote I)ivine Volition, and tlie ahsurdity
o£ such an application from a philosophical point of view
is generally recognized though not always comprehended in
the Malay linguistic consciousness.

(d) H amzah's concept of the Divine Will (iradah) »

One of the most serious charges levelled against
§amzah hy Ranirl is that of his alleged adherence to the
helief of the Philosophers in the doctrine of the eternity
of the world* It is one of the most serious charges hecause
the helief in this doctrine necessarily implies the logical
conclusion of dei^ying God His Creative Will and Power. Ihis
belief alone would inevitahly entail expulsion from memher-
ship of the Nuslim Community and rejection of faith in Islam,
as it violates one of the cardinal doctrines of Islam.
Raniri^s brief summary of the salient points of the
Philosophers 1 belief in the eternity of the world, undouht»-
edly paraphrased from Ghazzall's Tahafut , is given thus:

According to the Philosophers, the
Being of God and the World are hoth eternal,
for [8] it [i*e* the World together with all
its parts] emanates from the Being of God of
its own accord, and not due to the Will of
the Iruth Most Exalted, in the same manner as

215

the STm's light emenates^ £rom the sun's
essence. The sun has no power to withhold its
light; so long as the snn exists its light
will exist. Hence in the like manner, so long
as God*s Essence exists so will the World
exist, neither separate nor existing per se
apart from the Divine Essence from andto all
eternity in ahsolute communion. Eurthermore,
they say that God Most Exalted has no power
over all [that which emanates from Him], and
that He has no power to create anything other
than and apart from that which has emanated
from Him. He haS[-hQ power to change the World
that already is. 5 p

As X have said in the heginning of this chapter,
a semantic analysis of the conceptual structures of the
words hendak and its derivatives must first he carried out
hefore an understanding of §amzah’s concepts of the Divine
Will and Power can he fully realized, for hendak and its
derivatives comprise the only logical recipient of the ahove
concepts acguired in the Malay language. It is not surpris»
ing that it should have heen hendak together with its
derivatives that have heen suitahly applied to contain, more
or less transparently, concepts couched in the fourth fomn
of the Arahic verh arada , its verhal noun iradah and its
active and passive participles murld and murad respectively.
In §amzah, hendak and its derivatives have also heen applied
to mean the Arahic sha*a , and the Persian khwast , the latter

512. Ranirl ! s note: The World emanates from the Essence of
its own free will without heing willed into existence
hy God.

513. H ui.jah , pp.7-8. See Appendix IV, (viii).

216

indeed oorresponding to the former, In fact Ibn Sina,

followed later by lTa§Ir-i~Khusraw, used khwast as a Persian

- 514

philosophioal term corresponding to the Arabic iradah »

It is clear that kehendak as a verbal noirn must be treated
as a philosophical term corresponding to the Arabic iradah
and mashl * ah and the Persian khwast, particularly in the
writings of §amzah. Although, as I have mentioned in the
preceding chapter,^ 1 ^ §amzah does not appear to make any
clear distinction between mashl*ah and amr which proceeds
logically from iradah , yet it is quite clear that the word
kehendak in logically develops to mean mashl * ah and

it is interchangeably applied to mean iradah as well,
depending upon the context,

In Jjjtamaah, the word hendak is used in three
different ways: to imply an ethical code of behaviour
( hendaklah '); to show necessary logical connection between
concepts ( hendaknya ); and to mean will . It is in the last
mentioned usage that this chapter will deal with henceforth.
Ihe word hendak is used to mean ^agm ,^ a Persian word
(verbal noun) of Arabic derivation meaning, among other
possible meanings, settled purpose, firm resolve, determina-
tion to accomplish an undertaking. In the context in which

514. See Soheil M. Afnan*s Philosophical terminology in
Arabic and Persian , Leiden, lyS4, p.55. Hereaiter
citeA as Afnan ",j
515« See_above, p.iB4.

5>16. Asrar , pp.28-29.

217

it appears in the cjuotation from Maghribi, it means th.e
mystic^s firm resolve to set out on a mystical journey. ; Aam
can also refer to the Divine Purpose. In a commentary on
Ihnu^l-^Arahl^s verse ahout the Lofty Letters ( huruf
^aliyat ), hendak is used to descrihe the volitive movement
( gerak ) of the Pure Potentialities in the Divine Knowledge«'
A similar use of hendak appears with reference to the Pixed
Essences ( al-a^yanu* 1-thahitah ) In hoth cases the use of

hendak refers to the desire for manifestation of the Pure
Potentialities of the Fixed Essences ih the ontological
order ahove the Creative Word: n Kun j n ( n Bei n )? where no
distinction is conceived hetween them and the ^ssence. In
surah 16:95 of the Qur’an: Wa law sha T a*Llahu laga^alakum
ummatan wahidatan ... If God so willed He could make you one
people ... the word sha ? a is translated as hendak ^^^ and it
clearly refers to the Divine Desire (Decree) ( mashl* ah )
determining the creature to he what its nature reguired it
to he. There exists a logical connection hetween hendak as
sha*a and hendak as gerak referred to ahove as the volitive
movement of the Pure Potentialities of the Fixed Essences in
the Divine Essence*

517. Ihid ., p.57.

518* Sharahj p.16.

519. Asrar , p.46.

218

520

Tlae words dikehendal-dn and menghendaki occnr
only once in IJamaahis writings; in both. cases they refer to
man, The scarcity of these words in ^Eamaahis system is most
significant: these words camot be applied to God for in both
cases they convey meanings denoting insufficiency in certain
gualities,'^'

It is also most significant that £[amz;ah denies the
application of the word sekehendak with reference to the
Divine Will* Ihis is because he conceives the Divine Will
to be an act of wisdom and not that of a capricious tyrant.
5amzah*s polemic against the Doctors of Theology on this
point is why call God just if He M does whatever He desires**
( berbuat barang sekehendakNya ) ®tLe p oc tors of (Theology
answer:

The analogy is like one who owns many
goats; some are slaughtered by him, then
skinned, then boiled, then roasted and
pierced with skewers. It is he who owns
them - [and they are] not the possession of
other people. If [they are] other people's
possession [and they] are slaughtered by 1-03

him, then unjust is the verdict [against him ].- 7 ^

This answer of the Doctors of Theology is in keeping with

520. This word is used to translate the Persian khwast .

521 . Dikehendaki implies that the object desired is either
absent or vague to the desiring subjcct; menghendaki
implies a need in virtue of what is lacking, oee
above, pp. 201-204.

522. Sharab, p.20.

523. Ibid .7 p.21.

219

-p524

that of al-Asli 1 arn/ and "betrays that their conception of

sekehendak is that the doing of whatever one pleases is
justified on the condition that what one does at will one
does to one f s own. Logically they assert that sekehdaknya
means the subjject doing what he desires to the ohgect which
helongs to him. Whether the object is a willing or unwilling
recipient of the subject^s action is not discussed. But
compare this concept of sekehendak with that of ^Abdu^Llah
in his application of sekehendak when he describes the
character of the Malay Ra^as.^^ Ihere sekehendak conveys
the meaning that if a person takes the wealth of another
without the other's consent, or takes by force the wife and
children of another, or takes the life of another without
just cause, then he is committing a wrongful and ungust
action - but only if he takes without consent, or by force,
or without ^just cause. Supposing lie takes another 1 s wealth
with the owner's consent, another*s wife and children not by
force, another person's life with just cause, then the word
sekehendak will not be applicable to describe his action.
’Abdu } Llah means, in the passage referred to, that it is not
good and just even for a king, because he is king, to impose
upon his people whatever his heart desires. Here is revealed

524. Al-Ash 1 arl , ( Kitab al-Luma 1 ), chapter on •Discuss.ion
of the imputation of justice and injustice to G-od',
especially p.99» para. 170»

525. See above, pp.207-208.

220

another element in the conceptual structure of sekehendak

526

in addition to what has already heen explained*^ The
Doctors of Theology conceiye that sekehendak means the doing
of whatever one pleases to one's own possessions. 'Abdu^Llah^s
passage reveals that if one's own possessions are the
willing ohjects of one’s desire, then logically sekehendak
cannot he applied to one; it is only if the ohject of one's
desire are the unwilling recipients of one's action that
sekehendak can he applied to one, for it is the very essence
of the concept of sekehendak to include within its meaning
structure the sense of force, of capricious imposition.
Sekehendak is then the imposition of one’s hlind will upon
the will ( kehendak ) of others,

From the point of view of semantics, 5amzah’s
application of the word sekehendak reveals that he understood
its meaning far more precisely than the Loctors of Theology.
Since the fundamental elements in the concept of sekehendak
are opposed to the idea of justice and knowledge, it is most
logical that in his system ^amzah never applied the word to
descrihe either the Livine Power ( gudrah )> ¥ill ( iradah ) or
Desire ( mashi^ah ) which decrees nothing that does not come
to pass, for such an application would inevitahly convey the
idea that God is unjust hecause it would mean that He

526, See above, pp.206-208.

221

purposely allows tlie otherwise imwilling unhelieyers to

62?

dishelieye, punishing them with Hell for their dishelief,^ (
gajazah conceives God to act not as He pleases in the
eekehendakhya sense, rather God acts in conformity with
C muwafaqat ) the Pure Potentialities ( isti'dad a g ll ) in His
Knowledge. Prom His Attrihute of Beauty ( ,jamal ) is created
the helieyer, from That of His Majesty ( .jalal ) the unheliever,
each according to his potential nature* The helieyer helieves
and the unheliever dishelieves not hecause God pleases that
they he so, hut hecause of their very natures, and hecause
of their very natures too each will ultimately return to his
fount of origin*-^® Dhe Doctors of Theology, refuting this
view, would say that if this he the case, then God's Will
and Power would merely he empty names, for things come into
heing hy virtue of their potential natures and not hy virtue
of the Divine Will and Power*-^^ ^amzah rejects this refuta-
tion hy affirming that God has Will and Power hut that His
Will and Power works in conformity with knowledge of the
things willed*^ 0 The things willed are not nothing (as the
Doctors of Theology who hold the doctrine of creation ex
nihilo assert), neither are they entities possessed of
independent existence ' f apart'' from God; they are the Bixed

527* Sharah , pp.20-21*

528* Ihid., pp*21-22*

529* TBTd *, p*22*

530. Loc* cit*

222

Essences ( al-a ^yiui^u^l-thabitah )» the Pure Potentialities

( isti^dad a s li ), the Reality of Things ( al-haqlqatu*l-ashya* ) }

the Cognitive Forms ( al- g uwaru*1- 1 ilmiyyah )» or Divine Ideas,

the Universal Intellect ( al- 1 aqlu ? l-kulll ) Were it not

for God*s Power bringing them forth from Uon-Existence

( ma^dum ) they would never exist as such;^^ and unless God

wills their prooection to appear as 'temporal’ existence

according to what their natures determine* they cannot exist

as 'temporal 1 existence. God wills them as 'nonuaena 1 to

pro<ject themselves as ‘phenomena* through the Divine Gommand

( amr ) 'BeP.What ‘comes forth' as the result of the Divine

Command is what we call creation,^53 or the external world

together with all its parts. What still lie dormant, as it

were, in the Divine Knowledge, ready to leap into , 'being r at

His Command, are neither created nor uncreated, for they are

_534

Modes or Predispositions of the Divine Essence ( shu ? un Dhat ).
In this way IJamssah denies hoth the doctrine of creation ex
nihilo , and that of the coexistence of the World with God.

God is logically prior to His creation and in this sense
creation has a '■beginning 1 and comes into heing hy virtue of
God’s Creative Command. It is this Creative Command that is

531. Por an explanation of the Pixed Essences, see above,
pp. 136 - (414.

532. See above, pp. |54~i2>S$ 142>.

533* See above, pp.isa^^-^The second of the two categories
of oreation is here meant.

534. Asrar , pp.34<t*35«

223

G-odJs Actr of willing, Wlaen God wills a ib.ing io come into
being, it aomes into being aomplete and perfect, for if it
does not oome into being complete and per£ect it would
logically mean tbat God still has to make it complete and
perfect, and this in turn implies tbat God wills witbout
prior knowledge of tbe tbing willed, wbicb is absurd*^^

It bas been said earlier tbat §amzah denies tbe
application of tbe word sekehendak to denote tbe Divine Will
or ITolition, and tbat tbis is so by virtue of tbe fact that
tbe word conveys a definite meaning of unrestricted, blind
desire (power, will) wbicb excludes tbe notion of knowledge,
Justice and wisdom. Tbere are, boweverj two occasions in
§amzab’s writings wbere tbe application of sekebendak and
barang kebendak (synonymous witb sekehendak ) occur, and in
botb cases tbey seem at first glance to denote tbe Divine
Will and Desire;

(i) Adapun kepada^Ahlu^l-^Usshag sekalian

bigab dan quyud diri akanoya. Perbuatan_
itu bukan ia meniyyatkan sekehendak Allab e

But to tbe Lovers all these^57 are veils
and restrictions unto tbe Self. Action
tbat refers to tbese does not realise
wbateyer God desires ...

535» Ibid., pp. 31»34.Cf. Ibn Rusbd, Iahafut al-Tabafut,

pT§8.

558. Asrar , p.64.

337- r 5bese‘ refers to clotbing, cultivation of land,
baving a family.

224

and

(ii) Adapun akan orang Ahlu’ 1-Snlnk,

da’im menyerahkan diri kepada^luhannya•

Barang; kehendak duliannya ia radi;__ jika
sakit atau miskin, atauTlain mitkalnya
itu - sekalian ia ra$i, 2

The People of the Path. constantly
surrender th.emselves to ttieir Lord,

Th.ey consent wliolelieartedly to
whateyer their Lord^s desire may he;
whether it he sickn.es s or poverty or
other conditions such as these - to all
these they willingl.y give their consent,

It can he seen at once from the contexts that the application

of hoth sekehendak (i) and harang kehendak (ii) does not

really denote the Divine Will or Desire, rather only meta-

phorically so* The emphases in hoth cases: " whateyer God

desires" and " whateyer their Lord’s desire" refer not to

God, hut to the spiritual attitude of the §ufls who have

reached the stations of 1 love 1 ( mahahhah ) and oomplete 1 trust

in God* ( tawaltkul ) from which ^satisLaction 1 (rig .a )

develops, In other words, such §ufis have attained to certain

stations in their mystical journey in which selfishness is

completely eradicated; in which their spiritual attitude

makes them feel that even if God were to do whatever He

pleases with them, they would gladly acquiesce *-^'

It is very important at this stage to note the

538* Asrar, p* 70 .

539* Op* Kitah Mukhta g ar , p*52, the same meaning of
'Baran.g kehenhair "occurs »

225

significance of 9 amzail1s consistency in translating the

fourth. form of the Arabic verb arada as berkehendak «This

is of course consistent with his cosmology* Although

berkehendak is mainly used to translate arada » it is also

T 541

used to translate the active participle of arada : miu?id ,
and the verb sha [ a t but only once in each case.

Berkehendak applied here to God’s act of willing is an
extremely powerful expression. God is conceived as willing
a thing - that is 9 the potentiality (pl* isti 1 dad ) of a
thing which is still not T separate f from the Essence -
intending what it shall become in such a manner that at His
Command it •projects* itself, as it were, and becomes
T externalized* as part of creation.'^*^ The thing willed is
'present’ and known to God •before t His Command acts upon
it and transforms it into T external being*. This is so
because the thing willed belongs to the Divine Ideas; it is
a Predisposition or ^Mode’ of God, God the Knower sees
Himself as the Known with all His 'Modes 1 and Predispositions

540. ^srar , pp.50, 52, 55; Sharab, p*17*

5A1* Asrar , p.29.

542. Muntahl , p.121. But see below,^-220 -230.

545* Jilr defines the Will ( iradah ) of God as "His particular
ization ( takh gls) of the objects of His Knowledge by
existence C wu.iud ), according to the requirements of His
knowledge." Insanu [ 1-Kamil , I, p,80. The English trans-
lation of the definltion 'Ts by Wicholson, see Studies,

p.102.

226

He 'hears' the potentialiti.es of the Known desiring to he
maniiested* In this sense, herkehendak denotes a mutual
relationship as that hetween lovers. Hence the Holy
Tradition: 'I was a hidden treasure and I desired to he

5 /1/1

3mown, so I created creation that I might he known* 1 ^

Hurthermore, since herkehendak contains within its meaning

structure the element of love, it must he understood as no

545

mere coincidence that §amzah uses it in the ahove manner* ^
But the important concept here is that he rkehendak conveys
the idea that God directs His Will towards r something’ that
is known and present to Him; and the thing known and present
(hadir) - a Mode of God reciprocates God’s desire for it
to come into heing hy desiring to come into heing according
to its inherent nature* A comparison hetween 5amzah's trans-
lation and that of ^Abdu^l-Ra^ui of Singkel^^ of the same

54-4. Asrar, pp,29-30, 32-33* See also ahove, pp. 140-141 (7) -

5^5. Jlli, enumerating nine phases of Will ( iradah ) ? says
that the last phase is the highest and purest love
( ^ishg )* See Insanu’1-Kamil , I, pp.80-81. See also
Studies , pp•162, SO , and note 3 on p.80.

5A6* f Ahdu 5 1-Ra’uf £c* 1620-1693) was regarded as one of the
most eminent §u7Is of Acheh and the rest of the Malay-
speaking world. But he was more of a religious teacher
and an 'Alim rather than a §ufl in the sense §amzah was.
Ihough he did not appear to join openly in the polemic
against Jjjaiaisah hegun hy Ranlrl, he seemed to support
Ranlrl’s views. Eor more ahout , Ahdu , l-Ra , uf, see also
Rinkes, D.A., Ahdoerraoef van Singkel , (diss.), _

Freisland, 1909. Bor a short accounT”ahout ‘Abdu^l-Ra^ui
see E.I., new ed., Leiden, 1960, p.88.

227

Quranic passage is most revealing:

Innama amruliu idh.a arada sliay’an

—- r - —--—i—fenr-

an .yagula laliu Irun fa yakun .-^ '

^amaah^s translation:

Bahwasanya harang titahNya, tatahala
herkehendak kepada suatu, hahwanherkata
haginya: ^Jadi lui" - menjadi*

^Ahdu^l-Ra^ui's translation:

Hanya sanya pekeroaanHya, apahila
dikehendakiNya menjadikan suatu, hahwa
dikatakan haginya: '‘Ada engkaui" - maka
ada suatu itu*

'Abdu^l-Ra^ui’s translation of arada as dikehendaki deprives
much of the emphasis on the factitive or causat'ive nature of
the action or will which it denotes. Rurthermore, his use of
dikehendaki here reveals his conception of the doctrine of
creation as ex nihilo » In the verh kehendaki , the ohject
desired is ahsent or vague to the desiring suhject. Ihe i
implies that the ohject desired is sought after hy the
suhject, Thus in malcing use of dikehendaki to translate
arada, ‘Abdu^l-Ra^ui expresses the idea that the thing

5A7. 36:82.

548. 4srar , p. 30 .

549. Els .is from ' Ahdu 5 1-Ra ’ uf ’ s Malay translation and

commentary of the Qur’an hased on that of al-BaydawI. I
am quoting the 4th ed. published in Cairo in 1901»
vol.2, p ± 446. 1 Ahdu’ 1-Ra’uf *s complete translation of
the Qur’an into Malay with commentary is, I thinlc, the
first of its kind to he done in the Malay-speaking
world.

228

willed or desired is not present to God, or that God creates
from notliing. The implications brought forward by this
explanation are not only made more plausible, but indeed
affirmed by virtue of the fact that , Abdu , l-Ra , uf translates
the imperative 3mn as ada* Wow §amzah never uses the word
ada as an imperative, and its usage as such is very rare*
! Ada l 1 in this contexb means 1 exist 1 1 or *bel 1 in the sense
of coming into being or appearing out of nothing; the word
conveys the idea very much like that of a magician conjuring
something to appear out of ^thin air ? where it was not there
before* translates the imperative kun as 1 ,jadi l 1

which means ? bel ? in the sense of harmonious becoming* The
imperative 1 .jadi l 1 implies that the object towards which it
is directed already exists, but in a latent state, pregnant
as it were with potentialities which at the Command *Bel ?
proceed to come into being harmoniously. Jadi , then, refers
to something already existing, whereas ada conveys the
meaning of making something appear when it was not there
before.-^° sa me goes for the word titah by which 3Jamzah

translates amr, meaning command* Titah implies the existence

550. Compare further both §amzah and , Abdu , l-Ra , uf in their
translation of Qur’an 16:40 where the concepts I have
analysed reyeal the consistent systems in Hamzah and
^Abdu^l-Ra^uT. See Asrar, p*52, and ‘Abdu^l-Ra^ui,
op+cit ., vol.I, p .27

229

of its ot>oectj whereas the word. peker,jaan t>y which. , A'bdu , l-

Ea ,; u.f translates amr means work and does not convey tke

implication of the prior existence of the object of amr .

In the light of the ahove analysis, a modern translation of

the same ayat hy Ila^imud Yunus of Padang^^'*" clearly reveals

great aonfusion in that the concepts hendak ada and ,jadi are

haphazardly applied without consistency or regard for any

systematic doctrine such as that of the creation ex nihilo

( 'Ahdu^l-Ra^uY) or its opposite (ijamaah) ;

Hanya urusan (perintah) Allah itu, hila
Ia menghendaki mengadakan satu, la hepkata:

Jadilah engkaui Lalu terjadilah ia« ^

Menghendaki implies a lack of or need for something,^^

and it is ahsiord to conceive God as lacking or needing

something, Mengadakan implies creation from nothing, hut the

use of ,jadi as an imperative, although correct, is not

consistent with mengadakan ,

Glosely connected with herkehendak , which in

IJamaah^s system clearly denotes the iradah rather than the

mashl’ah , is the concept kehendak which denotes the mashl } ah ,

Yet the use of herkehendak to refer to the iradah and

kehendak to refer to the mashi 9 ah is not ahsolute and

551» Tafsir Quran Karim , Mahmud Junus, Djakarta, 1957*
552* Op«cit I, p Z 575 • ffor comparison with wliat is stated
in note 550, see ihid*, p.224.

555« See*~aEove, p. 2047“

230

mutually exoluding in both cases. In the same manner that
herkehendah on one occasion is used to translate sha’a, so

— - _ 554

is kehendak , also on one occasion, used to translate iradah .
But it is important to note that in hoth cases of the
exception to the rule berkehendak ( sha ? a ) and kehendak
( iradah ) refer to human desire and will and not to Divine
Desire and Will. It is reasonable to conclude, therelore,
that berkehendak and kehendak each logically develops to
mean the concept of iradah and that of mashi * ah respectively.
In ^amsahis system, the Divine kehendak is applied to
translate idhn,^^ gerak ,^-^ sha’a ,557 khwast .-^^ All these
words correspond to sha» a and they denote the mashr ’ ah . The
Malay word gerak meaning volitive movement, is used to
translate the word idhn.^9 Divine uncreated Will
( mashi^ah ) decrees nothing that does not come to pass. Both
good ( khayr ) and evil ( sharr ) which are effects of the

554. Muntahi , p.126.

555. Asrar , p.44; Sharab , p.22.

556. Muntahl, p.120.

557* Asrar , p.46.

558* Muntahi , p.122.

559. Ibid ., p.120. Ibn §azm, discussing the creation of

faith ( iman ) in his work Al-kisal fi ? l-Milal wa ? l-Ahwa

wa l 1-Nih al, 2v., Oairo, 1317-1321, pt.IV, pp.138-139»

identifies idhn as God*s mashi*ah on the basis of his

interpretation of Surah 10:100. The same identification

is made by al-Bayadl the IJanaii-Maturidi theologian.

Cf. Izutsu, T., The Concept of Belief in Islamic
feeology , Tokyo,~T9t)57 PP«215; 223.

231

Eivine Names Beauty ( ,jamal ) and Majesty ( ,jalal ) are *present*

(t iadir ) to G-od in the form of Pure Potentialities ( isti r dad

agll). They aj?e the 1 objects 1 of the mashl’ah whioh is

governed "by Perfection (kamal) and Wisdom ( hikmat ), thus

denoting a kind of eguilihrium of gualities in the Divine
B60

Nature, Perfeotion and Wisdom constitute the Law that
governs the mashl’ah and this Law is called the Law of
Potentiality ( hukum isti^dad ).^^ It is with reference to
the mashl’ah that §amzah translates (or rather interprets
according to the §ufl point of view) verse 16:93 of the
Qur’an thus:

Jika hendak men^adikan kamu ummat
suatu, dapat; tetapi menyesatkan dengan
kehendakhya, menunjukkan aalan yang
hetul dengan kehendakNya* 0

560- Asrar, pp-55-AO, 44-48; Sharah , pp-17-23.

561- Asrar, p*39.

562. 3FE1T >, p.46:

Wa law sha ? a*hlahu la.ja^alakum Timmatan

wahidatan wa lakin yu g lillu man yasha j u

wa yahdl man yasha*u .

Oompare with •Ahdu , l-Ra’uf' s renderingj.

Dan jikalau dikehendaki Allah fa'ala,
nischaya dijadikan kamu orang^satu agama;
tetapi disesatkan Allah Ta'ala akan harangsiapa
yang dikehendakiPya > dan ditunjukNya akan
harangsiapa yang dikehendakiNya.(op.cit., vol.I,
p-279), _ _

and that of Mahmud__Yunus:

Sekiranya Allah menghendaki , nischaya
dijadikanNya kamu menjadi satu ummat:
letapi Dia menyesatkan orang yang dikehenhakiNya ,
dan menun^uk orang yang dikehendakillya. (op.ciu.,

p.230). —

232

'The meanirLg that 5 amz;atL wants to convey in his rendering of
the ahove-inentioned verse, based npon the concepts nnder-
lying the key words he nses (hendak, men.jadikan , kehendak ),
is this:

If God had wished to create yon Cwho are
present to Him as objects of His knowledge]
into a single people [having one faith], He
wonld have done so; bnt He canses yon to go
astray by His Desire ( mashi’ah ), and He
causes yon to be gnided on the right path
by His Desire ( mashl a ah )♦

Since the maslil *ah is governed by Wisdom and Perfection, it
means therefore that God carinot will what is logically
impossible, ^ and this brings ns to another concept - that
of Divine Power or gudrah ( kuasa ), Power is defined by
Jlll as the bringing of the non-existent into existence
( al-barizah ) or the prodnction from non-existence ( I.jad )

In £[amzah the same concept of Power is evident. The Essence
gazes npon Itself and sees Itself together with all the

563. Like the Philosophers, to whose views on this_point
even al-GhazzalI concedes (see Tahafut al-Tahafnt ,
pp.328-329)} Hamzah asserts that God carmat wlll_what
is logically impossible. See also Tahafnt al-Tahafnt ,
notes, p.40: 53*1. Ibnu’1-^Arabi in Kis Pu g nsu ? l- H ikam
T^alro, 1321, pp.75-*76)_comes to the same conclusion In
his interpretation of Snrah 6:149: Pa law sha ? a lahadaknm
anma^In: Had God willed, I-Ie wonld have guided you all
aright. See also Studies, p.151. Howe^er* in contrast
with the Philosophers, and like al-GhazzalI, ]Jamzah -
and for that matter the §nfls - accepts this withont
denying God infinite possibility for exercising Iiis
Power.

564. Insanu’1-Kamil , I, p.82: Fa ? l-qndratn hiya gnwwatn’1-
barizatu 1 i ? l-maw,iudati mina’ 1-*adam ... Wa } l-qudratu
1 indana i ,j adu ? 1-ma 1 dnm ,».

233

Predispositions within Itself.-^^ It is Power that gives It
the capaoity to see Itself and the Known in Its Knowledge.^^
Ihe Act of 'seeing* here corresponds to that of producing
(Ijad) or bringing forth ( barizah ) in Jill, The notion that
God first draws forth existence from the non-existent and
causes it to be in His Knowledge is denoted in ]jj[amzah by the
word mengadakan » Prom ada , that is from being or existing
in His Knowledge* God then brings it forth as "e^ternal*

568

esdLstence, and this notion is denoted by the word men.iadikan .

565* Asrar , p.28: Apabila Ia [Dhat] menilik PiriNya ,
dilihatNya DiriNya dengan sekalian shu ? unHya .

566, Ibid., p*31: Jikalau tiada Kuasa, manakan dapat

memandang PiriNya pandang ma 1 lumat yang dalam 1 ilmuhya ?

567* Nengadakan means to cause to exist. Ihe stem word ada

Implies that the existence caused is from non-exis.tence,
Ihe word mengadakan occurs in a context describing
creation (see above, pp, 13M- -i?>5 (1) ), and God in the

act of creation referred to is described as sempurna
mengadakan . See Asrar, P*38; also above, pp» 132.-
and^below, p.2LS7~a<30-

568. Asrar . p*52; Men.iadikan makhlug. siang dan malam , and

passim . Gf, Insanu 9 1-Kamil . I, p.83: Ihumma abrazaha

mina^l-^alami^l-tjlmiy ila^l-^alami^l-^aynly bigudratihi

wa Ijaduhu li * 1-makhlug.ati Ijadan mina* 1-' adami ila’l-

[ilmi ila [ 1- 1 ayni ,,. In Sharab , p,17t Yang tiada itu

tiada dapat menjadl ada; ... the word tiada (non-

existent) refers to nihilo in the sense understood by

the upholders of the doctrine of creation ex nihilo ,
and not to the Non-Existent, (maJdum) referring to the
Essence. Here Hamzah follows iBnu r I- 1 Arabl, whom Jlll
q.uotes ( Insanu* 1-Kamil , I, p.82): Inna’Llaha lam

yakhlugu [ 1-ashya ? a mina»1- 1 adam ♦ See also Studies , p*103
and consult iurther in this connection, above, pp.i^o-^a.

234

The assertion tTaat God oannot will what is

logically impossible is not an assertion that God is not

All-Powerful* It is an assertion that God's Power is not

capricious, tyrannical or chaotio:

Suatu tamthil lagi seperti seorang ra^ja
sempurna lengkap dengan kekayaannya. Bapat
cliuhahnya kekayaannya; gajah dijadikannya
kuda, atau kuda dijadikannya gajah; atau
kamhing dijadikannya anjing, atau anjing
dijadikannya kamhing. Tetapi ia tiada mahu
mengubah dia, keranacanabila ia mengubah.
dia binasa kamalnya,- 7 ~

Another analogy iSclike the king who is
aomplete in power. ' [Let ms say that] he
can effect changes in his power: he can
transform the elephant into a horse, or the
horse into an elephant; or the goat into a
dog, or the dog into a goat, But he does not
want to effect changes in his power [in the
manner described], since if he effects such
changes, his perfection is destroyed.

What is implied here is that if we discard the notion of a

necessary causal sequence and attribute everything to the

Greator*s caprice, then the configurations of things would

cease to exist in the sense that they would not possess

recognizable natures; knowledge would possess no meaning.

Purthermore, if the Creator transforms elephants into

horses and goats into dogs, then it would mean, unless it

is His caprice, that the Creator has not created something

569. Sharab , pp. 22-23*

570. Tlie word kekayaan , as used by (literally:

wealth) seems to me to correspond with the Arabic
ghana ? , and in the context above, it means capability,
orTeiter , power.

235

perfect in the £irst instance and. that what He created is
in need of perfection - an admission of lack of knowledge
and wisdom on the Creator*s part.'^ 7 '*' Snpposing the king in
^amsah^s analogy effects the transformations mentioned; can
his will in doing so he properly called will? The passage
quoted shows that it cannot, for the word mahu implies that
the king has been challenged to display his power.^^ If he
wills the transformations, then although his will works in
eonformity with his knowledge of the things willed, it is
not based upon his choice; for here the challenge has
determined his choice. Purthermore his will } determined by
the challenge, is not governed by wisdom since what he has
been challenged to will is logically impossible.

Finally } it is consistent with the cosmological
and ontological pattern set forth in gamzah's mysticism that
the key word kehendak , when applied to human will and desire
in relation to the Divine } does not convey a real meaning,
but a metaphorical one } since man as 'phenomena 1 does not
have himself as the determining groirnd of his will, ^ Man's

571. Asrar , pp.31, 34, 37» 59; Sharab , p.23.

572. On ttie meaning structure of mahu as distinguished from
that of hendak, see above, pp. 211-214.In his writings,
:gamzah uses mahu only on two occasions: in the passage
quoted above and in Asrar, p.73*

573. Ibid ., pp .76-77; cf» a~bove, pp.

ihe Kitab Mukhta s ar (see above } p. 203 9 note 496)
which deals at length about man's dual nature, says:
'•liada yang hendak melainkan Allah" - "Hone wills
except God" Ip73B7.

236

keb.endak is a veil ( ki.jab ) ,^^since its illusory nature
distracts b.im irom b.igh.er Selihood; it is will or desire
belonging to diri , the lower self ( nafs )♦ In the mystical
context, kehendak with reference to man means exactly the
Arabic hawa , as is shown also in ^amaah^s translation of
Surah 33:3*.

Wa ma yan t igu [ ani*1-hawa «.♦

Tiada Nabl Allah itu,-h©rkata daripada
kehendak hatinya ,..

The true object of man f s kehendak is God alone, and in this
case the kehendak refers to man as 'noumena', the Diri or
higher Self, For God alone to be the Object of man’s
kehendak, it is necessary that complete surrender of the
lower self (diri) to God ( tawakkal : menyerahkan diri ),
disentanglement ( ta.jrid : tinggal ) from the desires of the
lower self, isolation ( tafrld : tunggal ) in God, and love

574, Asrar , p. 64.

573* Sharab , pp. 3-4, ^Abdu^l-Ra^uI translates hawa as

hawa nafsu , i.e. the desires of the self ( al-nafsu*l-

ammarah ). In the Kitab Mukhta g ar , hawa is kehendak

yang rendah (or hina), i.e. the lowly passions or
desires (pp. 72-73).

237

( 1 ishg, : ~berahi ) of God be involved.

576

576. See the last chapter of the Sharab. It seems to me
that, from a philosophical poin-b of view, it is not
altogether irrelevant to compare the two aspects of
kehendak in man with the Kantian empirical and trans-
cendental will; the former empirically determined and
setting as its end happiness, and the latter having
its determining groiind within its self and setting as
its end virtue. The necessarily highest end of the
transcendental will, however, and its true ob^ect, is
the Highest Good. Up to a certain point there is a
correspondence between the mystical and the philosophi-
cal standpoint regarding the problem of the nature of
man and his will; but while the mystic resolves the
problem by eradicating dualism, the philosopher main-
tains dualism throughout. See above, pp.

238

CHAPTER V

KEY VORDS IN gAMZAH * S MYSTICAL SYSTEM

Tlie last chapter has dealt somewhat elahorately
with. an exposit±on of 5amzah.'s concept of the Divine Will
( iradah ) following a semantic approach: an analysis revolving
aronnd the conceptnal structnre of the Halay word hendak .

My task here will he to deal with concepts underlying other
’key' words in IJamaahls mystical system, I understand key
words to he a product of the crystalliaation of the major
mystical concepts in IJam^ahJs system, and his system is none
other than his weltanschauung - his vision of God, Han and
XJniverse, that is, Reality, The structure of the World of
Being and the major constituents of that World are reflected
and crystalliaed in the key words. The system, then, is a
kind of ontology# The key words together form what I call
Hamzah T s semantic ‘^ocahulary*. ' For the purpose now at

hand it is not necessary to examine the concepts underlying
every word in the semantic vocahulary* It will he sufficient
to examine only the major key words, semantic 1 fields' and
1 focus ’ words in that vocahulary, for since the vocahulary
is composed of interrelated and interdependent words, those
words here unexrplained can easily explain themselves* But

577* An index of IJamsah^s semantic vocahulary, alphahetically
arranged and semantically classified, is given in
Appendix VII.

239

first I must explain and clarity the technical terms that
have heen introduced ahove, as they are very important
methodological concepts which prove to he of great utility
in a study such as outlined in this chapter

By semantic vocahulary, I tmderstand not a mere
gathering together of words, hut a systematic gestalt - an
arrangement in meaningful pattern. It would appear at first
that all one has to do is to isolate what to one are import-
ant words as in an ordinary index* The prohlem is not so
simple. Q?he words isolated - in this case from gamaah^s
writings - must also he words that are closely interrelated
smd interdependent and derive their meanings from the entire
system of relations, The word ada for example, meaning 'to
he’ or ^e^istence’ is a word that has existed in the Malay
language certainly since hefore the Islamic or even Hindu
periods. It is a pure Malay word and its use at least in
pre-Islamic times seems to have heen limited to a particular

578* ?or the methodological concepts, I am greatly indehted
to Professor Toshihiko Izutsu of Keio University,
Tokyo, whose cotirse of lectnres at the Institute of
Islamic Studies, McGill University, Montreal, in the
springs of 1962 and 1963 has heen of great henefit to
me. These lectures have suhsequently heen e^panded and
published hy the Keio Institute of Gultural and Ling-
uistic Studies, lokyo, 1964 tinder the title God and
man in the Koran . Ghapters I and II are relevant” to
hhe present study. Professor Izutsu‘s hook will
hereafter he cited as Izutsu.

240

category of being or existence. But IJamaahls nse of it - as
I will later demonstrate - Taas given new meanings wliich
reveals no mere cliange in the Malay conception of the nature
of heing or existence, hut a change, at once cLrastic and
radical, in the whole conceptual system purporting to give
a vision of the Universe. G?he vocabulary 5 then, has its own
sphere of conceptualization, a network interrelated, The
vocahulary is comprised of words that have significance in
contrihuting to the overall picture of the author*s vision
of Heality. These words are like individual pieces of a jii-S-
saw puzzle; each one contrihuting a particular aspect of
the picture as a whole, and doing so only when each is set
in relation to the others. Within the vocahulary, there are
what is known as semantic fields or conceptual spheres which
necessarily overlap with each other heing, like the key words
of which they are comprised, inteircelated and interdependent,
If a semantic field is large enough, it may he called a suh-
vocahulary. A semantic field is comprised of key words
clustering around a particular key word, and this key word
may also he a focus word in that particular semantic field,
although it may not necessarily he a focus word in other
semantic fields in the same vocahulary. A key word is called
a focus word if its semantic field is clearly defined and
stands out ahove the others as an important field closely

241

coruiected with the central concept of the entire vocahulary,
In this sense., the concept of the focias word corresponds to
the Aristotelian concept' of the arche An illnstration of

what has "been said so far can be given in the following
example taken from 5amzah’s vocahulary where concepts do not
stand alone, hut are interrelated, ordered and systematized
as ^estalten . A group of key words such as hapus , lenyap ,
tiada (meaning fana* : mystical esctinction or passing away) ;

hertemu (meaning wagl: mystical union); herahi (meaning
1 ishq : mystical love of God); dinding (meaning l^ijlab: veil
separating appearance from reality or phenomena from
noumena); diri (meaning nafs : the Self); semhah (meaning to
worship, from the Arahic root [ ahada ); luhan (meaning rahh :
Lord); baplgat ^ 0 (meaning reality); kekal (meaning haqa ? :
suhsistence in God); nyata (meaning yagin : certainty
[achieved through illumination]) - all cluster around the
semantic field of the key word kenal (meaning ma 1 rifah :
gnosis):-

579. Izutsu > p*29. This concept is found in Aristotle's

Hetaphysics , Book 1, 983h, 8., translated into Bnglish
hy V/.D. Ross in the Great Books of the Western world
series, vol,8j University of Chicago, 1992, pp.499-826:
see pp.501 foll « Ihe empression arche is apparently
first used'" T6"y 'Anamimander (see Windelhand , p.32, note 2).

580* llie closest Malay equivalent of hagrgat is derived from
the Malay word henar . But the form keEenaran as a
translation of the word hacjlgat is not foimd in ^amzah.

He prefers to use the Aratic word, which seems to
reveal that the word b aglgat has hy then heen accepted
as a Malay word commonly used.

242

Ttie key word kenal in the above example may also be regarded
as a focus word, as tbe conoept of gnosis ( ma * rifah ) is one
of the most important concepts in ]Jamzah f s system. Be that
as it may» the key word kenal , in another semantic f.ield,
may only be one of the key words of relative importance as }
for example, in the semantic fields of Tuhan (Lord), Diri
(the Self) and g aqiqat (Reality) which in the above illustra-
tion appear as key words* It clearly shows too that the
semantic fields of luhan , Diri, g aqlqat and Kenal overlap
each other. In the semantic vocabulary, there is no semantic
field that stands alone unrelated, as it were, to the other
semantic fields within it. It is also this interrelation

243

tliat ultimately makes tlie semantic voca"b-alary an integrated

wliole. In the atcye example, tb.e semantic field of kenal ,

apart from overlapping with. those of Tuhan , Diri and gagigat ,

is also closely related with the semantic field of the focus

word ( alam (the World or Universe) around which cluster the

key words dindin g, lenyap , tiada, hapus , etc»; the four

key words heing also key words in the semantic field of

kenal c Each semantic field 9 then, represents a relatively

independent conceptual sphere.

Closely connected with the concepts or the semantic

vocahulary ? semantic fields, focus words and key words is

the concept of ^hasic 1 and 'relational' meanings, Words do

not reveal the ohoective reality of the things descrihed,

581

hut rather concepts of them. What is important is there-
fore to comprehend the meanings of words not standing alone,
hut within their particular fields since the meanings of
words are affected hy the whole system.-^^ To take a simple
example from 5tamzah s consider the Malay word titah which in
the Malay language means simply a command, This command is
generally that of a person set up in a position of assumed

381. See Ogden and Richards, The meaning of meaning, London,
1923 ? Chapter I.

582. See, for example, in Izutsu , pp.19-20, where the meaning
of the Arahic word yaV;m (day) is affected hy the Quranic
eschatological fiela comprised of the key words giyamah
(resurrection), dln (Judgement), ha 1 th (raising),
hisah (reckoning), etc.

244

divinity and charismatic authority such as a king according
to the Malay concept of kingship particularly in pre-Islamic
times* It is directed generally to his sutgects vrho are
merely human heings. Although the king is as much a human
being as any other - and we may say that the word titah
operates in the sphere of the same level of heing - there is
yet a clear hint that the word when given comes from ! ahove T ?
not merely in the sense of a position or charismatic author-
ity, hut a position of divinity as well 0 Ihe semantic field
of the word titah taken in its original Malay form, that is,
its hasic meaning, would include such key words as ra.ja
(king), dewa (god), hamha (slave, i # e« suhject), manusia
(man), durhaka (treason), seti a (loyal), kuasa (power), etc,
In this sense, 5amzah*s use of the word titah to translate
the Arahic amr (command) of the Quranic Allah seems to have
heen a fitting choice as far as the vocabulary of the Malay
language goes, although it is most important to note that
when ^amzah does so he has already caused an alteration in
the hasic meaning of the word and has given a new meaning to
it - a relational meaning. The relational meaning of the
word iiia-h ^as an entirely different semantic field than its
hasic meaning, and it reveals a drastic change affecting the
Malay culttiral context as adumhrated in the hasic meaning
of titah . In its relational meaning, the semantic field of
the word titah would include such key words as Allah (G-od),

245

maimsla (meaning in the Q,uranic conteirt insan : man), Imasa
(meaning in tlie Q,uranic contex*b gudrah. : power), Q,ur ? an ,
pesuruh. (in the Quranic context rasul : messenger), nabi
(prophet), tanzll (sending down [of revelation]), waby
(revelation), sembaliyang (in tbe Quranic context g alat :
prayers), bamba (in the Quranic context *abd : slave [of God],
etc« It may be noticed that in the semantic fields of basic
titah and relational titah 9 there are key words such as
manusia, kuasa, hamba , and possibly even pesuruh , and
sembahyang , which are common to both fields» One may be
prompted to see in this presence of common words in the two
semantic fields an overlapping of the two and a direct
relationship between the one field and the other* But this
would in fact be illusory as the key Vv T ords in question would
also acguire relational meanings in the semantic field of
relational tltah governed, as it were, by the influence of
the Quranic context which contradicts the Malay cultural
context reflected and crystallized in the semantic field of
basic titah. BHirthermore, apart from its relational meaning
in the Quranic context, the key word titah in $amzah has
another relational meaning which may even be regarded as a
technical ternu This relational meaning is derived from the
mystical context, where titah is identified as the Creative
Word "Bel" ( Kun ), as an aspect of the Holy Spirit (ruh)>

This particular mystical context may in turn be subdivided

246

into ontological, cosmogonical, cosmological and psycliologi-
cal contexts. Here ttie semantic field of titah includes such
key words as nyawa (meaning ruh: spirit; also meaning nafs ;
bou 1),5B3 diri (meaning nafs : soul), t jadi (derived from the
Arahic root kwn» also from the imperative kun : to he),
men.jadikan (meaning khalaq_a: to create), ada (meaning maw.jud :
existing), herkehendak (meaning murld : willing), nyata
(meaning g ahir : manifest), n yawa herchampur (meaning ru h
i dafI : relational spirit), chahaya [Mu^ammad] (meaning nur
[Mu^.ammad] : Light [of Mu£.ammad]), khalig (creator), makhlug
(created), Dhat (Essence), \ilmu (knowledge [Divine]),
ma 1 lum (known), Ha gigat Muhammad (Eeality or Idea of
Mulj.ammad), 1 Agl ([the Eirst] Intellect), Qalam (Pen), etc.^®^
It is important, now that I have used the word
1 context' in connection v^ith relational meaning, to make a
distinction hetween what I understand hy context in its
relation to semantic field. Although the concepts of context
and semantic field 'bear a close relationship with one
another and with the concept of relational meaning, they are
hy no means identical in meaning* Oontext is preparatory -
it precedes the semantic field. Semantic field is the product

585» TJsually, however, §amzah means hy nyawa : spirit (ruh) -
although he once means hy it the sdul ( nafs ). The soul
in ^s^^ah is usually referred to simply as diri or nafs .
584. Gons-ult ahove, pp.t46-t56*

24 ?

of

/contexb* But not all context produces a semantic f±el&*
Consi&er, for example, the statement: ‘Ulaere is a piano in
the kitchen 1 , Contextually this is a&missable as it &escri“bes
a fact. But ^piano' an& 'kitctien* &o not pro&uce an3T semantic
fiel&. There is no semantic value in their csombination, no
relational meaning. 0?he nature an& purpose of the kitchen
is at variance with those of the piano. But if instea& of
piano we have ‘kniie 1 , , pot l , { spices J , 1 o^en 1 , etc,, then
a semantic fiel& is pro&uce& as the ohjects &enote& by those
wor&s are relational to cooking an& general culinary
activity. Ihe association of wor&s such as ±n this case
'kniie 1 , ^pot', 1 spices 1 , ^o^en* an& the key wor& •kitchen*
is a semantic fiel&.

It will now become clear, with regar& to my previous
references about interpretations of the key wor&s wujud ,
a&a, an& &iri in ^amsah^s mystical system given by Eanlrr
an& gamzah l s assume& ? follower 1 they have confuse&

their interpretations between basic an& relational meanings,
which le& to further confusion in contexts an& semantic
fiel&s. In §amzah*s context, all those key wor&s belong to
semantic f±el&s pertaining to the ontological level above
the Creative Wor& Kun , whereas their interpretations have
effecte& a transference of semantic fiel&s to those pertaining

585. See above, pp. 70; 72* 8\ ; Qi\ -87.

248

to the ontological level helow the Creative Vord. It is
most important to note that the words that have played suoh
a controversial role are not merely key words ~ they are
also iocus words, not only of individual or particular
semantic fields, "but of all the semantic fields in ^[am^ah^s
system.

All the key words in 3Jamzah's semantic vocabulary
revolve around three major focus words; wu.jud , ada , and
diri, which together form the central concept in his mystical
system* Ihis central concept is that of the Absolute Being
( Dhat ). Prom a philosophical point of view wu.iud , denoting
as. it does an abstract concept of Being, pertains more to
ontology; ada to cosmology; and diri to psychology, although
in fact these divisions are never absolute and in the final
analysis they overlap and merge as a single concept.

I Wujud .^ 86

No word presented itself in the Malay
language, during the period of cultural change in the history
of the Malays initiated by the coming of Islam among them,
as an equivalent of the abstract concept of Being denoted by

586. On the genesis of the word wu ^ud as an abstract

philosophical term approximating the Greek concept of
being set forth briefly below, I am indebted to Pro-
fessor lautsu (see Izutsu , pp.71-72), and to Doctor
Soheil Afnan ( op.cit ., pp.2 9foll >) «> also to Mlle. A.M.
Goichon’s Philosophle d^Ayiceime et son influence en
Europe mĕdityale , Paris, , chapter II. ~

249

the Arabic wa,jud . As a result of th.is, Malay §ufl writers
and translators, and writers and translators of otber Muslim
religious and s.cliolastic works, all of wbicli mainly appeared
in great quantity in the 16th and 17tti centuries in ttie
Malay Arctiipelago, have kept the word wu,iud untranslated,
and have adopted it into the vocabulary of the Malay
language, The resemblance between the Arabic and Malay
languages, with respect to the cultural development having
to do with a philosophical concept of being, is indeed
remarkable* When G-reek philosophy first made its influence
felt among the Muslims, they were confronted with the
problem of formulating a philosophical vocabulary to trans-
late the Greek concepts, One of the major problems was the
absence in Arabic of the copula; the auxiliary verb f to be’,
corresponding to the Greek tojeinai, does not exist in
Arabic, The translators of the G-reek philosophical works
had chosen the use of the verb wa.jada » a root word from
whose passive sense wu.jida the abstract noun wu,jud is
derived*^^ Although the Translators as well as the Muslim
philosophers were well aware that it was not the exact
eqruivalent, the word wujud, as an abstract philosophical
term, was used and gradually came to be established by the
Muslim philosophers as the equivalent of the Greek abstract

587. Wa,jada : to find; •wunida : to be found; wu.jud : being
found.

250

concept of being coucTaed. in the Greek to elnai . Many words
offered tliemselves as candidates to iDecome the Aratic
equivalent of the Greek to einai »-^^ l>ut finally apparently
only two were considered seriously: wu t jud and kawn (from tb.e
root kwn [ kana] ) , and tlie former was preferred for two main
reasons: (i) that the sense of something ‘heing found’
couched in the concept wu.jud » implying contingency, conveys
a close correspondence with the meaning of to einai ; (ii)
that kana conveys more the sense of '■becoming' as understood
according to the Greek genesis .^89 yith reference to the
Malay language, the ahsence of the copula, as in the case of
the Arahic language, is also a fact: there is no amciliary
verh ’to he’. Although the Muslim thought that presented
itself to the Malay mind was not always couched in the
philosophical vocahulary, hut rather more in the theological
vocahulary of the rationalist Mutakallimun^^ and the
mystical vocahulary of the §ufl metaphysicians, yet the last

588. Al-karahl mentions such verhs as kana, sara » ag hah a,

amsa, g alla , hut prefers wa.jada (Afnan, pp.29-30); the

words huwiyyah , aysiyyah anniyyah , kaynunah , ithhat

and wu,jud have heen used to translate to einai ( ihid .,
p.89*)

589« Izutsu, p*71«

590. tPHe^Hest examples of works in Malay containing defin-
itive expositions of Mutakallimun concepts are those
written hy Ranirl. The hu,j ,jah is_a good example of the
type of writing stated. Seemy Ranlrl and the Wujudiyyah
of 17th Gentury Acheh , now in print and published hy
t‘he Journal of the Royal Asiatic Society Malayan Branch,
Monograph 4915«

251

two groups were profoimdly influenoed by philosophioal
speoulations and employed philosophical terminologies in
their writings. But the ahsence of an abstract concept of
Being in the Malay language did not seem to present the
writers and translators of tlie philosophical } theological
and mystical works much difficulty for they simply adopted
words such as wu f jud and a great many others as loan words
into the Malay vocabulary. In the case of the concept wujudj
two words may be considered as the logical candidates to

denote iti the words ,jadi and ada , hoth of which convey the
meaning 'to he ’. But then ,jadi is a verb, and ada is a sub-
stantive; and in any case t jadi » though a verh, cannot convey
the meaning of wu.jud or to einai , as the dominant sense in
the meaning of ,jadi is 'hecoming' rather than ‘heing’. In
fact in the writings of EC amz ah .jadi used as an imperative

translates the Arahic kun; and
of 'hecuming 1 translates yakimi
yang di.jadikan translate khalac

conveying the idea

and

and

respectively, so that the logical development of t jadi is to
make it the equivalent of the Arahic kawn . In the case of
the word ada , it takes the function of the Arabic kana , and
this is manifested in the writings of ijamzah. Apart from
that ada in fact means mawjud , the passive participle of the
verb wu,j ida , rather than wu,jud : it means ^e^cistent* rather
than ^heing', and in this respect jadi also refers to

252

©xistence and. not to being.^'*' Because maw.jud as a philo-
sophical terminology was rather confusing in that it con-
tinued to he understood in its basic sense of 'something
found' instead of ’something that exists 1 or ! individual
substance 1 in the Aristotelian sense ( to on ), the abstract
3201:111 b.uwiyyah , meaning 'heness’ or 'itness' (from the pro-
noun huwa meaning T he* or , it'), came into use.-^ 2 It is
difficult to state precisely whether ada was also understood
in the sense of huwiyyah , but some of the uses of ada in
the writings of Kanirl and especially ^tamaah point towards
huwiyyah » and depending upon actual context, also point
towards mahiyyah , another philosophical term corresponding
to the Greek to ti en einai meaning T that by yirtue of
which a thing has its determinate nature 1 , It means also

591. Maw.jud itself, as a philosophical terminology became
prohlematic as it conyeyed the original connotation of
'something iound 1 (cf. Izutsu, p.72), hence Ibn Rushd
(Ayerroes) pointed out tke confusion that arose regard-
ing its use (cf. Tahafut al-Tahafut , p.224, and Rotes,
p.ljl). The dlstinction 'between T being 1 as a substantiye
and 'being 1 as a yerb is not made clear by Aristotle.

If , being’s is taken as a verb as Ibn Slna (Avicenna)
had done, then the substantive form is an accident of
the verb form and it means ‘eucistence 1 (see Tahafut
al-Tahafut , p.179, and Hotes , pp.110-111).

592. See above, note 591; also Afnan , pp.121-124; Goichon ,
op.cit ., p.78•

253

quidd±ty or *whatness * 1 ^3 Tlie q.uestion as to why either
of the words ada or jadi has not been applied and accepted
as the equivalent of the precise and abstract concept of
being denoted by the word wu.jud is perhaps because the words
are far too non-abstract in their connotations and they
refer generally to material existence. The very fact that
the words ada, ,jadi , diri , and even wu.jud have been the
source of controversial polemics and misunderstanding which
resulted in charges of zandaqa (heresy) and condemnations
of death reveals beyond doubt that the basic meanings of
ada, ,iadi and diri have continued to hold sway in the minds
of the Malays, Ihe writers and translators of the philosophi-
cal, theological and mystical works, aware of this difficulty

593« Bee ibid ,, pp.117-121; in the H u.j.jah (p*3) Ranlrl,

definlng being ( wu,jud ) says that xt is identical with
essence ( dhat ), and bhat essence in turn means 'the
constituent determinant ( keadaan ) of a thing ( shay ? ) 1
and hy headaan he also meahs the inmost self ( diri )

(see his note on the margin of the page). The term
diri can also be taken to mean quiddity. Eanlri goes
on to state that this dhat , or keadaan of a thing, or
diri of a thing, is none other than the being of God.
§amzah too identifies diri with ada in some contexts,
and in some he identifies ada with 1 ayn . In the writings
of §amzah, there occur instances in~whlch ada seems to
have been identified as wu,jud in the sense of to einai .
It must be noted that the word ada as used by
Ranlrl above and in ^amzah's writings has been applied
in a relational sense. Even to this day, for example,
keadaan does not mean being, or constituent determinant
o"f"a^^thing, or the reality or inmost self of a thing,
but it means 'the condition of a thing' or 'state of
affairs 1 . With reference to the_above exposition on
,jadi and ada in relation to wu.jud , please consult the
relevant reTerences in the Index of semantic vocabulary
in lppendix VII.

254

regarding “basic meanings, decided quite logically, thougb.
not necessarily conscious of the fact, to use the original
Arahic words in order to avoid confusion in meaning*

The theologians, the Mu'tazilah, the philosophers -
in particular Ihn Sina - and the Mutakal 1 imun have made a
distinction hetween possihle heing ( mumkinu* l-wu,jud ) and
neoessary teing ( wajifru’ 1-wujnd. ). 594 liucthennore, the ooncept
of wu,jud including within its meaning the sense of contin-
gency would result in confusion when applied to God‘s Being.
It was necessary therefore that God’s Being should he con-
ceived as Necessary Being, Al-Ghazzali revealed the confusion
that arose among the philosophers resulting from their con-
cept of the Necessary Being and pointed out that God’s Being
should he conceived as Necessary in the "causeless" sense,
and that the necessity of His Being rests with His Essence
with which His Being is identical.^*^ The §ufls also affirm

594* Ihn Eushd credited Ihn Sina as the first man to hring
into philosophy the proof of the impossihility of an
infini.te causal series, and this in turn led to the
logical assumption of the dichotomy of heing into
possihle and necessary (cf* Q?ahafut al-Tahafut , p*165),
See also Arherry, A.J., Avicenna on theology, London,

1951, pp.25-52.

595» Ihn Rushd controverts al-Ghazzali's statement ahout

the mistake of the philosophers in their concept of the
Necessary Being (cf. Tahafut al -Tah afut, p*227; see
also ihid., pp.l63T l& 4foll ., 170, l71 fcll *; and Hotes
P.106TT Por Plotinus 1 e^position of thls prohlem, see
Ennead, VIII, 8-11 in MacKenna's translation, op.cit.,
pp7346-348.

255

as self-evident the dichotomy of heing into possihle and
necessary and they fnrther affirm that the Being of God is
identical with His Essence. In Ij[amzah this is expressed thus:

Our Lord is the Possessor of the Essence
( Dhat ). Ihat is to say, [the Essence is]

UhTque ( Semata ), without Attrihutes. According
to one expression, the Doctors of fheology
call It Necessary Being hecause It is Self-
Existent and does not exist through another.

Eor this reason the Doctors of Iheology call
It Hecessary Being. The People of the Path
say that It is indeed Self-Existent, hut It
also gives existence ( memheri wu t jud ) to the
World together with all its parts. It is
called [hy the People of_the Path] Hecessary
Being because Being ( wujud ) and Essence are one. ^

According to Necessary Being is the Self-suhsistent

Essence considered as attrihuteless; It is the Reality

underlying all and giving existence to all; the Ahsolute

(Mut lag ); the Plotinian Pirst ( Yang Pertama ):^^ the Irans-

cendent One (Ahad). In fact this Necessary Being is ahove

Being and all relations to beings.-^® An important exposi-

tion must he made on one key word that appears in the passage

guoted above, since this key word has a close semantic

relation with wu,jud . This key word is the Malay semata » and

what I wish to reveal is the remarkahle manner in which

596. Asrar , pp.24-25.

597. Ihid ., p.22; also Windelhand , p.244, and the reference
toIPlotinus in note 595 "ahove. Plotinus also refers to
this •Eirst' as the 'One’, Who precedes all thought
and heing ( Ennead VIII, 8, op.cit ., p.546).

598. 0f. Asrar, pp,26, 25, 62; Sharah , pp.15? 11-12, 22.

2 %

IJamzali imposes upon it a transparent role of being th.e exact
equivalent of the Arabic The h.igh.ly synthetic ^ayn

means ^eye’, f fountain f or 'spring', 'self', ^origin 1 , the
f < 3 Uintessence f of a thing. As f essence f or ! being' it
generally refers in §nfl thought to the Divine Essence. How
the word mata also means ’eye 1 , and - undoubtedly due to the
semantic influence of the Arabic 1 ayn - it came to this day
to be used also to mean ’spring l : mata air , literally the
! eye of the water 1 ; the word mata in this case implying the
meaning 1 source’ or f origin f . But mata to mean f very essence 1 ,
‘being*, or f identity’^ 00 « if not found only in $amzah's
writings - is certainly perhaps first used with that conno-
tation by ]Jamzah. The following two are examples among
seyeral:

r at

(a) Al- 1 aynu wa^idatun wa^l-kukmu mukhtalifun ...

Yang semata itu esa juga; bermula,
hukum jal&nnya berlain-lain ,,. 00 ^

599. Semata is derived from the word mata . In the form with
the prefix se, semata is generally found in the repeti'
tive form: semata-mata conveying a basic meaning
synonymous with hanya : f only f , 'solely 1 . Its usage__in
§!amzah 1 s relational sense is not found unless in §ufl
writings, ind tliis was most prohably through his

inf luence.

600. In the B phad-aranyaka Upanishad , IV.4*. 9, samata means
identity or equality CRadhakrishnan, op»cit ,, p.275)•
® u t samata does not seem to be the equivalent of * ayn
as I^amzah's semata is used.

601. Lama 1 at , p.5^1*

602. Asrar, p.43.

257

("b) Ra*aytu ratbi "bi 1 aynl ^ 0 ^ rabbl.^ 0 ^

Kulihat TutLanku dengan mata Tuhanku.^ 1 ^

In (a) semata translates [ayn meaning •essence' or 'being':
"The essence (or heing) is one, but its ways are many ...”
The Arabic article al~ is often in ]Jam:3ah translated as

(Zr\/Z

yang , as in the case of (a). Xn (b) there is a play of
meaning in the Arabic: the 'ayn is intended to mean both
! eye f and , being', and this is so according to the mystical
context. The Malay mata in (b) is also intended to mean

both ‘eye 1 and ‘being 1 . That there is no doubt that in
^amaah semata means the ^being’ or ‘essence 1 of something
and in particuHLar refers to essential nature can further be
attested by another example:

603* Doorenbos* reading, f aynay : ’two eyes^ is based on the
incorrect texts ( AsrarV n.68 and Sharab [Cod. Or. 7291
II], p.92). See Doorenbos , pp,164, 186. On the correct
reading giyen above, see the original referred to in
note 604 below.

604. Lama 1 at , p*335*

605. Asrar , p.68* Sharab , p.10.

606. Hence yang mengenal , for example, does not mean ‘he who
has gnosis 1 , 'but ' gnosis 1 . Ihe words translate

al~ma 1 rifah (see Asrar , p*?l: Yang mengenal dinding
antara ... etc.)

607* An excellent example of the play of meaning in the

usage of the word 1 ayn in the mystical context is Shah
Hi‘matu^Llah’s du tayt guoted by ^amaah on p,120 of
the Muntahl . The first bayt will suffice;

Ra’aytu*Llaha fl 1 aynl bi 1 aynihi

Wa 1 aynl 1 aynuhu fa’ngur bi 1 aynihi •.•

I see God in my being with His Sight;

My being is His Being - see with His Sight .,.

258

(c) Adaprni air serupa ? sematanya air;
tanab. pun serupa } sematanya tanah.^®

As to water, it remains the same, it is
essentially water; earth too remains th.e
same; it is essentially earth*

In the same context, anotlier example - it is important to

note ~ reyeals the close semantic connection between semata

and sendiri :

(d) Adapun bxnoi } tanab. sendirinya ;
hu^an pun air o'ua aendirinya .

As.to the earth, it is in itself earth;
rain too is in itseli nothing but water.

Ihe close semantic connection hetween diri and ada } and

between ada and *ayn has already been noted; D D in these

examples that I have guoted } the close semantic connection

between 1 ayn and semata » and between semata and diri is

established, and the conclusion that can be drawn from this

remarkable fact is that semata, ada , diri » and 1 ayn are all

together identical with dhat ; they all meet in identity in

the concept dhat although their application in different

contexts reyeals meanings that are not exactly identical*

Ihis is quite logical, for in different contexts they refer

conceptually to different ^modes’ or predispositions inherent

in dhat .

608. Asrar, p*55*

609. Ibid., p.52.

610. See ~above, note 595•

259

Being ( wu,jud ), properly speaking, does not mean
Essence, if Being is considered as one of the ^Modes 1 or
Predispositions inherent in the Essence* The Unique Essence

is heyond Being, for the latter is the first determination

611 612
( ta^ayyun ) 0 A of the former and one of the four hypostases

61-5

hy which the Unique Essence determines Itself ^ through

614

all Its stages of determination. Through Being as such,
the Oreator conceived as He Who *draws forth‘ Possihilities
from His Essence ( Yang Mengadakan ) and creation conceived
as the deployment of the Possihilities in a relative mode
( yang diadakan )are made manifest ( nyata ) A clue to

611. The second form of the verh t ayn ( f ana ) from which f ayn
is derived* The term ta^ayyun is translated hy ]Jamzah
as ^ y a ta . In view of the iaentity of 1 ayn with ada, it
is clear that nyata » whose hasic meaning is ‘to~Te
clear* or *clarifled‘, must he considered as an import-
ant key word in the semantic field of ada . Nyata is all
the more important hecause the noim form kenyataan
translates ta.jalll which in §ufi thought means * the
manifestatioh of Seing of God in the theatre of mani-
festation ( mazhar ; the World) 1 ,

612. The term hypostases should not he understood as Person
in the sense of the Christian theological connotation.
As meaning 'singular suhstance 1 , a materialistic
interpretation should he avoided. It seems to me also
that the fourfold first determination of the Unique
Essence here meant can he conceived as arohes in the
ancient philosophers 1 sense of the term (cf. note 579
ahove and also Windelhand, pp. 31-4-7), hut again without
materialistic connotations•

613. Sharah , p* 15 «

614. Ihid ., p,16.

615« Uonsult ahove, pp. ISH ~ 13»5 Ci

616. See Sharab, p.15: Kerana Wunud maka Yang Mengadakan
dan yang diadakan nyata. Thrs is a very important
passage in IJamsah^s ontological system and it will he
treated properly in due course.

260

the oonception of the natnre of wn,jud is given ty §amzah
on page 52 of th.e Asrar:

The analogy is like clay ( tanah ) fashioned
into drinking vessels, or cooking pots, or
water jars, or earthen containersjr the clay is
the original "being (as al wu t jud )° of all the
earthen vessels. WitKout the clay, how can
the drinking vessel and the cooking pot acguire
existence ( wu,iud )? _ Brom-rthe point of view of
external law ( sharl 1 ah )° * the heing of the
drinking vessel is other than the heing of the
clay. Prom the point of view of inner reality
( haglgat ) heing refers to [the clay]; earthen-
ware vessels are without heing, the gigy alone
[has heing] for all the forms ( rupa )°
illusory ( wahml ) and not real ( hagigl ). ~

PO _

In one of his verses, §amzah conceives of Being as having
three planes, each corresponding to the first, second and
third determinations of the Essence. The first is called
the plane of undiff erentiated unity ( wu,jud riam 1 1 ) , wherein
the Relational Spirit (ruh i defl ) is manifested, and the
creatures individualized as a unity without any differentia-
tion - as a ‘general concept f ( inmall ), as it were - in the

616. Here the word agal means, apart from 'original 1 , also
‘pure' heing or ^rue •cause' of heing.

617* When the term sharl' ah is used in a context in contrast
with the term hagigntT *in the ahove case, it conveys
the meaning 1 exoueric' in contrast with 'esoteric 1 ;

’ appearance* or T phenomenon f in contrast with T reality T
or 'noumenon 1 , etc.

618. In ^amzah*s writings, rupa means either g iirah : form;
or sliakl : shape or the ordinary sense of £orm, hoth of
which it translates. Shakl has heen used hy the Philoso-
phers to translate the Greek morphe (see Afnan , op.cit .,
pp,107-108). In the context ahove,“ 1 form* means shakl
since it refers to the shapes of the earthenware vessels,

619. See also Asrar , pp.43-h4,

620. 2016 , p.27T^ee Appendix V, (ii).

261

Divine Knowledge. Tb.e Idea or Reality of Mu^ammad ( baglgat

Mubammad ) refers to tbis plane of existence. Tlie second is

called tbe plane of syntbetical existence ( wu.iud tamylzi ),

wherein tbe creatures are brouglit into existence synthetic-

ally. Here all spirits are manifested and tbe Idea or Reality

of Man (I 3 .aq.iqat insanl ) refers to this plane of e:xlstence.

Ihe third is called the plane of analytical existence ( wu.jud

mufa gg all ) , wherein the creatures are made to exist analyti-

cally as potential existence, or 1 exterior essences 1

( 1 a 1 yan khari,jiyyah ) ♦ Being q.ua Being as understood in

the analogy of the clay and the earthenware vessels, is

Universal Substance; it is the ahiding and immutable 'ground 1

622

of all existence. Conceived as one of the planes of

Being it is, as it were, a 'mode' of Being: it is Existence.
In these verses |Jamzah does not make any references to the
fourth and fifth determinations of the Essence^^ that
would correspond to particular planes of Being in the same
manner the first three did. It is obvious, however, that
since the fourth and fifth determinations pertain to the

621. Cf. above , pp. 24 i \XQ - LXl»

622. EScpressed also in one of his verses ( 2016 , p* 30 ):

WujudHya itu upama da^irah yang buntar
Uantiasa tetap, tiada berkisar;

KelakuanUya jua yang bertukar-tukar,

Mengenal Dia terlalu sulcar.

623» The Essence goes through five stages of determination.

0 f . Bharab , p« 15 *

262

world o£ £orms, botli psycliic and corporeal, they would
correspond with planes o£ Being bhat could be called external
existence ( wu t iud khari.jl ), a term which Ranirl has used to

r? 0/1

that effect, All the planes o£ Being mentioned also
correspond to the schematic stratification or categoriaation
(t abagat ) of the mystical worlds ( 1 alam ) ranging 'between*
and including the two opposite domains: the TJnseen, i.e.
Intelligible World ( * alam ghayb ) and the Phenomenal World
( 1 alam shahadah ).^^ It is also guite eyident that this
division o£ Being in its existential modes into the purely

624. ff u,i t jah , p.3.

625* ^Between 1 the two opposite domains there ^lie’ the

World o£ Omnipotence ( 1 alam ,j abarut ), the world of pure

spirits; the World of Dominion ( 'alam malakut ), the
world of the soul; the World of Similibucle or Analogy
( 'alam mithal ), the world of forms both psychic and
corporeal. ^ransposed upon the planes of Being the
Worlds of Omnipotence, Dominion and Similitude would
correspond to the £irst three planes; the Worlds o£
Similitude and Phenomena would correspond to the last
two planes. Other terms have been used to denote the
various mystical worlds such as the World o£ Unity
Oalam .iam 1 ) referring to the World of Omnipotence; the
World or (f?ure Spirits ( *alam arwah ) and the World of
Imagination ( 1 alam khiyal ) referring to the World o£
Dominion; the World of Man ( *alam insani ), the World
of the Kingdom ( 1 alam mulki ), the Worid of Porms ( * alam
g uwarl ), the Physical or Corporeal World ( 1 alam

.jismanl ) referring to the Phenomenal World* There are
also terms to denote the natures, or rather aspects,
of the mystical worlds in their definite classes like,
for example, tlie World of Divinity ( f alam lahut ) and
the World of Humanity ( 'alam nasut ), referring to the
worlds in the first three and last two determinations
respectively. Cf. 2016 , pp*45, 44, 67, 69, ?1, 75*

26-3

intelligible - a combination of the intellectnal and the
epiritual - on the one hand, manifested in the first three
determinations of the Bssence; and the formal manifestation
as a whole, including botli the psychic and the corporeal,
in the last two of the five determinations on the other
hand, natnrally leads to the logical assnmption of the
dichotomy of Being as Real ( haglgi ) in the case of the
former category, and Illusory ( wahml ) in the case of the
latter category. So far, the nature of wu t jud as understood
by ^amsah can be represented in the following schema: 62 ^

626. Ihe aspects of Being divisible into Real and Illusory
would correspond to the aspects of the Essence as
Bivine ( Bahut ) and human C nasut ) respectiyely. Ihe
intermediate stage between the £)ivine and the human
aspects of the Essence is called in mystical language
the Barrier ( al-barsalch )« Cf . 2016 , pp*44, 66-67 » 68;

Asrar , pp.40-41. Cp . Ibnu’1- 1 Arabl*s conception of

al-barsakh , 1 Afflfx , pp.74, 82, 91; and of lahut and

nasut, pp,13-14. 0f the assertion of "dualism" in

al-Hallaj’s conception of lahut and nasut by Massignon
and 'Affifl, see Lings , p.1'25 1 ,' note 3*^

627. Ihe Roman numerals in the schema represent the five
stages of determination of the Essence. Compare with
the schema of the ontological descent of Absolute
Being on p. \2Q above.

264

A

B

C

A&a .

Mri 1
Semata )
l 'Ayn 'j

Dhat (Essence)

I

Wugu&

Being Existence

(a)

Wu,iu& ,1 am' I |

II

(b)

Wu.iud tamylsl >

Wuiud haqlql

III

(c)

Wu,iu& mufas§all I

IV

(d)\

[Wu,iu& khari.il] l

Wujud wahml

V

(e)J

(

There is, then, only one Being, the rest are existential
mo&es of the same Being. ^ Brom the ahove schema, it is at
once seen that the existential modes of Being range them-
selves nn&er four an& not five classes: (a), ("b), (c), an&
(&) plus (e). The reality of each particular class of
existential mo&e is relative^9 to that which logically
prece&e& it; the higher ontological or&er is consi&ere& real

628* In the Greek to einai , as in the Arabic wu,j : u& particu-
larly in the mystical context, apart from meaning
^Being’ it also means tReality’ (Cf, Windelhand i p,38>
note 1),

629* Sy *relatiye 1 is also meant 1 suhjective *. Since there
is only One Real Being, the existential mo&es are - to
the mystic - as '^eils* concealing the One Beality,
and as the mystic passes on ( fana* ) from stage to
stage, the '^eils’ fall away so TEat ultimately he is
veile& only hy the One Beality ( Dhat ),

265

in relation to the one immediately below it.^30 The four
classes of existence correspond each to one of the four
'yeils 1 ( hi.jah ) which conceal the Essence: the Divine
Attrihutes (g ifat (a)); the Divine Hames ( asma’ (h)); the
Divine Acts ( af*al (e)); and the Divine Effects ( athar (d)
plus (e)).^"** The term wu.jud » when used with reference to
the world, means athar (effects):

650* One is tempted to see in this another version of the
Plotinian theory of emanation, hut see ahove, pp*
Plotinus in contrast with the relevant §uf£ doctrine
seems to hestow creative powers to his emanations of
the Pirst, the^Origin, the Good, the One. The separation
of Soul ( Psyche ) is, for Plotinus, self-willed, whereas
for the §u£is generally it is simply an Act of God. See
Ali Hassan Ahdel-Kader 1 s The life, personality and
writinss of al-Junayd , London, Luzac, l96£, pp.104-116*
631* Slamaah says:

When one has achieved extinction ( fana * )
from His Effects, and His Acts, and HisNames, and
His Attrihutes, then one can he united ( bertemu )
with the Essence; for His Effects are as veils
unto His Acts; His Acts are as veils unto His
Hames; His Hames are as veils unto His Attrihutes;
and His Attrihutes are as veils unto His Essence.

All these [i.e. Effects, Acts, Hames and Attrihutes]
are hut His Predispositions ( kelakuan )•

Asrar, p.72. See also ihid., p.73* The word kelakuan

in Hamzah translates the Arahic sha’n (pl. shu*un ) and
is described as the keadaan (e^istential mode) o± ; the
Essence. Ihe Divine ^ames 'the Pirst ( al-Awwal ), the

Last ( ul-Skhir ), the Outwardly Manifest ( al- Z ahir ),

the Inwardly Hidden ( al-Ba tin) play an important role
in this iouciold aspeciToT Being. See Asrar , pp,28, 52.
Shaykh al-^AlawiPs formulations of the doctrine of
Oneness of Being is most relevant - see Lings, pp.131-
147.

266

... His Effects ( atiiarHya ) are most
clearly manifested ( nyata ) upon tHe wlaole world,
and not liidden, for they [i#e. the Effects]
exist ( wti.jnd ) throngli the Mercy (ra hmat ) of the
Compassionate One ( al-Ratman ), and give existence
( wu.iud ) to the entire world. Were it not for
that existence ( wujud ) [i.e. the eodlstence of
Mercy of the Compassionate One],^^ how can
Effects be derived? Since the effects upon the
whole world are His Effects, [the world] therehy
derives existence ( wujud )

Ra hman is a Divine Name. Each Divine Name presupposes the
hidden existence of the Quality or Attrihute which it
describes in the Divine Essence. Hence hefore the Essence
can he called hy the Name Ra fcman , the Quality ra hmat must
first exist in the Essence. Thus the Name depends upon the
Qualities or Attrihutes, in the same manner that the Divine
Effects depend upon the Divine Names, for each Divine Name
displays its Effects upon the world through a continuous
series of manifestations ( kenyataan t ta.ialliyat ) The

632. Cf. Asrar, p.40: ... daripada ra^.mat Raljman sekalian
heroleh wujud .

633* Ihid .) p.$2; cf. also p.46.

634* Hote the passages in ihid., p*49:

the world is His Manifestation ( kenyataanNya ),
for God, the Glorious and Exalted, iiis Essence,
Attrihutes, [Names], Acts, and Effects are
continuously manifest ( nyata ),

... His Effects ( bekaisNya ) flow ( lalu ) like
the waters of the river r flowing without cessa-
tion, without end. 0 . ‘Every day is in a_
State of Activity (kelakuan: sha’n) - [Qur*an

“ 55:29].

267

ex±stence ( wujud ) of the world - as the passage ahove says -

±s the effects ( athar ) of the D±v±ne man±festat±ons* To

endow ex±stence (member± wn.iud) ±s synonymous w±th to bestow

655

Mercy ( member± rahmat ), and th±s means to create ( men,iad±kan )«
It ±s upon the doctr±ne of the role of the D±v±ne Attr±hutes
and Fames, and the ±ncessant operat±on of the latter through
ser±es of man±festat±ons that the doctr±ne of perpetual
creation^^ ±n §ufl cosmology ±s hased*^^^

Ihe analogy of the clay and the earthenware vessels
purportlng to demonstrate the nature of wunud may he
cons±dered as statlc rather than dynam±c* But thls analogy

655* I*©* khalaqa „ Ih±d,, p»40j Adapun al-Rahman pertama
memherl rapmat'"'ItJagd semesta sekal±an__ ‘alam; ya’nl
menj ad±kan semesta sekal±an .« 0 Rahman empunya ra^mat
memher±kan wujud pada semesta sekal±an *alam ...

See ahove, p»t&S. It ±s s±gn±f±cant that men.iadlkan ±s
used Instead of mengadakan .

656. la.jdrdu*l-khalq hi 1 l-anf as: renewlng of creatlon at
each hreat'h. tDhĕ 'hreath 1 refers__to the Breath of the
Oompasslonate One (nalasu^l-Rahman). Cf. ahove, pp.\B6j
|j£>t - [62 ' ~

657« 6f. ahove, pp. iS>o -12>6>« __Q?h±s doctrlne ±s clearly__and
! 5r±efly outllned ±n Jaml 1 s commentary of the Rugus u*!-
g lkam of Ibnu^l-^Arabl, the L awa*l h» See ahove, pp.toij
txs : tfet 5 -lee, where some relevant passages

from the Lawa ? i h are quoted. The atomistic theory of
the Muslim scholastic theologians (al-Ashlarl and the
Mutakallimun) pertaining to suhstance (atoms) and
accidents greatly influenced the §ufl cosmology, though
the §ufls modified the theologians 1 theory of suhstance
(atoms) and classified suhstance (atoms) as accidents
along with the others. For the theologians' theory of
atoms and accidents, see chapter^I of Fakhry < op.cit .,
Elder ! s introduction to T aftazanl g±ves an outllne of
the theory (pp. xxv-xxv±T*

268

is merely intended to express the essential Unity of things 0

and solely for that piirpose tTae simple static picture is

6-58

qnite acceptahle. ^ In all of IjjlamsahJs writings tliat liave
c.ome down to us, many kinds of analogies (sing: 1 ibarat ;
mathal ) have been employed to descrihe th.e concept of One-
ness of Being ( wahdatu } I-wunud ) , for example: the clay and
the earthenware vessels; the cotton and the clothj the snn
and the reflection (and its light); rain, earth, and plants
(connected with the concept of the Pure Potentialities

638« Ihe same kind of analogy has heen used hy Hindu mystics
who adhere to the doctrine of non-duality (adyaita),
hut those who make use of analogies - of any anaYogy
for that matter - in their attempt to descrihe God
are well aware of the inadequacy of the picture
presented. Moreover, as Burckhardt says, the very self-
evident nature of the inadequacy of any analogy pur-
porting to descrihe G-od renders the analogy harmless hy
making people understand it merely as a symholic
allusion and nothing more* It is true that sometimes
the analogy employed can have considerahle influence
in determining the conception envisaged* Ihis is
indeed the case with Plotinus and his analogy_of light
(cf. Windelhand , p,2d-5)o In the case of the §ufls
generally, wlio "uphold the doctrine of Oneness of Being,
among them Ihnu’1-’Arahi, 'Iragl, Shahistarl, Jaml,
Jlll, the analogy that they liave favoured most for its
aptness and eonformity with their conception of Being
seems to he that of the fathomless ocean and the waves»
Uhe same conclusion is certainly true for ^amaah* But
to speak of the determining influence of this analogy
in their conception of Being is not worthwhile, for
they and §ufls generally constantly remind themselves,
in the last analysis, or^such Quranic passages as
S uhhana’Llah 1 amma yasifun ; Laysa kamithlihi shay ? ,
etc* which they insert in significant places in their
writings.

269

( isti 1 dad a g ll ); the wine and the cup (glass); the ocean and
the waves, They have each heen employed according to the
context and intention of the disconrse, But the analogy
which has the most persistent influence, whose application
is again and again resorted to hy 5 am 2 iah, is the analogy of
the fathomless ocean and the waves, Indeed, this analogy
has heen the favourite of §ufls generally in their attempt
to describe their conception of Being, 5amzah i* 1 'bTae Asrar
alone oceupies himself with at least no less than two of his
fifteen hayts in elaborating upon this analogy. 0 ^ 0f all
the analogies employed,^ 0 that of the fathomless ocean and

639* Asrar , pp.54-60,

640* One interesting analogy in the Muntahl, p,114, employed
to interpret the meaning of ’Wheresoever you turn there
is the Pace of G-od’ is that of milk and hutter (or
clarified hutter): ‘Tamthil seperti susu dan minyak
sapi; namanya dua, haglgatnya suatu oua," ICesudahannya
susu lenyap [apahila di] putar - minyak jua kekal
sendirinya, 1 'Ihe analogy is like milk and hutter;
their names are two, hut their real essence is one,
Ultimately the milk disappears [when it is] churned -
hutter alone remains,’ This seems to hark hack to well-
known Sanscrit texts, for example, Sri Krishna says to
Arouna: l I am the melted hutter' ( Bhagayadgita , IX:16,
translated with introduction and no 1 e s_byB7<T* Thomas,
London, 1948, p,74), In the Ar.jnna Wiwaha , one of the
most famous poems of Old Javanese literature, the same
analogy is found in canto 10, stanza 1, the last two
lines:

sang Hwir agni sakeng tahen kadi minak sakeng

dadhi kita,

sang saksat metu yan hana wwang amuter tutur

pinahayu.

You are the honoured one with the aspect of

fire that comes

270

th.e waves alone seem the most apt and complete in describing
the JjSu.fi conception of Being, It alone conveys not only the
sense of transcendence ( tanzlh. ) and immanence ( tashblh ), hut
also a synthesis of hoth* Moreover, of the amalogies
employed, it is the only one that evokes in the mind a
picture that is not static, hut dynamic; and this dynamism
is in perfect conformity with the related concepts of the
perpetual activity of the Divine Fames in a series of mani-
festations ( kenyataan ); the Predispositions in the Divine
Essence ( kelakuan ); and the continuous annihilation ( lenyap )
and rehahilitation (kekal) of the eidLstential modes of Being
( keadaan ). The ocean is descrihed as fathomless ( * amlg, ) to
symholize the unknowahle, ineffahle Essence ( kunhi Bhat )«
Without the emphasis on the sense of profound depth, how-
ever, the ocean in its totality symboliaes the Essence. The
active, potential modes or predispositions ( keadaan ) in the
ocean symholise the Predispositions in the Essence ( keadaan

out of wood, like hutter that comes out of

huttermilk are you,

the honoured one who clearly appears as soon

as there

are people revolving in their minds the lore,

well attended to*

(Quoted from the romanized edition with Dutch transla-
tion hy R* Hg. Poerhat^araka (Lesya), 82, 1926,

pp.181-305* The canto and stanaa quoted ahove are on
p*207; the Dutch translation is on pp.252-263* The
amended English translation of the canto and stanaa
puoted is hy P.G, Th* Pigeaud, and appears in his Java
in the 14-th century, The Hague, 1962, 5 vols., volV4, _
PP.6-7).

271

Dliat ) .6^1 -billows ( balua ) symbolize tlie being

g/i p

( keadaan ) oi tlie world, and the waves ( ombak ) symbolize

the forms ( rupa ) of the ptLenomenal world.^*^ CChe colour

fi /| /1

(warna) of the waves symbolizes the visible and knowable
qualities. CDhe bubbles of foam (buih) symbolize man,^’^

641, Xt is important to note, as in this case, that keadaan
is employed as synonymous with kelakuan (shu’un).

642. By 'being’ ( keadaan ) in this context is meant the
immediate ground of the existence of the world; this
ground has merely a relative reality,_for the real
groimd of all existence is Being (w u.jud ). Therefore,
in the sense above, keadaan means ^ayn . Bor an example
in which keadaan means f ayn , see Huntahl , p.120;

Kulihat Allah pada keadaanku ( 1 aynl ) dengan

penglihatNya;

Bermula; keadaanku itu keadaanNya ( ♦aynuhu ) ...

See above, note 607. Keadaan , then, is closely con-
nected sematically witlh semata . See above, pp.238-241,

643* Op. Lawa^ih , p*31> tbe first two ruba * Xs on the page;

and p.35? the last ruba [ X on the page.

644. In gamzah, warna translates the Arabic lawn and the
Persian rang . In the latter case, there seems to be
direct inlluence from Jaml whom Hamzah frequently_
quotes. See, for example, Muntahr , p„122; and Lawa*ih ,
p,13j the second ruba 1 I on the page. Gf. also Qur s an,
2:138; Va man ahsanu lalna 7 Llahi g ibghatan : And who can
dye so well as God? (Oami). “ In ’Abdu 5 Llah Xusuf
All*s translation (Lahore, 1 vol„), p.56 und notes
137-138. The Persian rang is from the Sanscrit
rangga and not yarna .

645. cHie lorm of the Uubble (man) is twofold: gx*oss ( kathlf :
keras), and subtle (latrf: lembut or lemah ) - cf.

Asrar , pp.77-78. Ihis seems identical with the Vedantic
distlnction between the sukshma-sharira or llnga-sharlra

(subtle form) and the sthula-sharlra (gross form),
which constitutes the lourtb and Iifth ‘enyelopes 1
( koshas ) of the Self ( Purusha or Itma manifesting itself

as t ~jlvatma in the living form of the individual being) •

272

Transposed into the order of the Divine Names, the ooean
symbolizes the Knower ( al- 1 Alim ), and the hillows, heing the
Effects ( athar ) of the Name 'llim, symholize the known
(al-ma’lnm), The Predispositions in the Essenoe symholize
the Divine Name al-Qasim (One Who Distrihutes, Apportions or
Allocates), and the waves are the Effects of that Name and
hence are called al-maqsum (the dis.trihuted } apportioned or
allocated) The tempest (t ufan ) symbolizes the Name
al-Hahlm (One Who governs and decides), Whose rule and

See Renĕ Guĕnon^s Man and his heaoming , London, 1945»
ohapter IX* Relevant references mentioned in Guĕnon' s
footnotes may he consulted in Radhakrishnan 1 s The
principal Upanishads . Kraemer also holds the same viev/

- of. Kraemer, op*cit », p*89*

646* The analogy is further developed logically to include
vapours, clouds, raindrops, rivers, etc. See above,

pp.104-106.

647* The , division' or 'allocation’ done hy al-Qasim

corresponds to creating in the sense of ’drawing forth’
( mengeluarkan) of the Piare Possibilities ( kelengkapan :
isti*dad a g li ) in the Divine Essence (see above, pp.134-
1BS 5 - U-fg )• The concept of creating, as has

previously been pointed out (ahove, pp.t5*M>; IHS)
conveys two possihle meanings corresponding to
mengadakan (i.e. mengeluarkan ), and men.jadikan - of .
aboye, p.25l)» and the latter means f\irrher"~assigning
to each thing its proper measure': Maasum corresponds
to creation in hoth the mengadakan ana the men,j adikan
senses. Moreover, the ’division' or ’allocation* is
done harmoniously as it is governed hy Divine wisdom
( hikmat ). Hence the reference to al-Hakim in the
senience following implies that the 'governing 1 and
1 deciding’ is wisely done, for hoth b akim and hikrnat
are derived from the same root hakama. Cf • Asrar, pp.
38-59.

273

deoision liolds sway over His Predispositions ( kelalman:
shnTnn), and hence the Predispositions in the Divine Essence
are called al-mabkum (the governed). The tempest which is
called al-Hakim also alludes symholically to the Oreative
Ooinmand 1 Be i 1

Prom the ioregoing analysis of §amzah*s concept of
wu.jud , a definite conclusion ahout what wu,jud denotes in his
writings can now he estahlished, Wu,jud denotes three possihle
concepts in §amzah; (i) as the second of the fourfold
hypostasis of the Essence, it denotes the Universal Suhstance
to which Jaml refers as the ’Single Suhstance 1 and which

I have designated simply as Being; (ii) it denotes the
existential modes of Being, meaning Existence; this Existence
is dynamic as it is none other than Divine Creative Activity
(shu^un, ta* ayyunat , ta.jalliyat , athap ) which is referred to
as Eeal or True Existence ( wu,jud haglgl ) (iii) it denotes

existence that is metaphorical or illusory ( wahml ). In the
sub-vocabulary of wu.jud , the most immediate or major key
words that cluster around wu,jud can he diagrammatically

648. Asrar , PP- 54-55; 37-59; 27-79.

649. TTeTT *ayn wah id. See Lawa 1 ih , Plash XXVI.

650. Tt"“is feeal o'r True only hecause it is the reality or
true essence of metaphorical or illusory existence.

When set against Being qua Being, however, it cannot

he regarded as having independent reality or truth, for
its reality or true essence in tiirn is nothing hut
Being.

274

sliowii thus:

.651

651* Beading clockV7ise, the Arahic eq.uivalen.ts of the maqor
key words in the sub-vo cahulary of wu t jud are as follows

Semata ( *Ayn ); Keadaan ( 1 Ayn , Shu ? un ); Mengadakan

(synonymous with Mengeluarkan : ahraza~i,jad in the sense

of 'drawing forth' from 'Wothing 1 )} Diadakan (passive

form of mengadakan ); Ada ( 1 Ayn , maw.jud , huwiyyah t

mahiyyah ); Bekas ( Athar ); Kelakuan ( Shu’un - see

keadaan); Sendiri (synonymous with semata : 1 Ayn ); Diri

( l Ayn , Huwiyyah ) ; Men,jadikan ( khalaga in the sense of

' actualization as external existence 1 ) ; Di t jadikan

(passive form of men.jadikan ); Menjadi ( Kawn ); Jadi

( Kun ); Hyata ( r Ja 1 ayyun , it also conveys the hasic

meaning of muhin ); Kenyataan ( Ta.jalll - see nyata );

Kelengkapan ( Isti^dad a s li ); Lengkap (Muh-it - see

Kelengkapan ; lengkap is also used synonymously with

penuh or pejal v:hich translates g amad ) •

275

II Ada•

In Malay th.e meaning of ada Tias a very close semantic
relationstiip with. ttie Malay v/ord isi, and this can he
establistied hy ttie fact ttiat in the Malay (Austronesian)
family of languages the two words ada and isi have heen
interchangeahly used to mean the same thing, namely:
existence. lor example, in Malay, loha-Batak, Javanese, isi
means 'content'; in lagalog isi means 'occupation’ (of spaoe
or place); in Ugaju-Dayak isi means 'flesh' or 'meat' (the

same meaning is also conveyed in Malay); in Hova isi means

6 ^ 5 ? 65 ^

*existence T ; v In Malagasy isy means T existence T ; and

in Mantra issi means 1 existence * In Hova, Malagasy and

Mantra, the meaning of isi as 1 existence* is synonymous

with the Malay ada. The word isi in Malay conveys hasically

the meaning T content 1 . Other meanings such as 'ilesh 1 ,

'meat*, ’to fill T or ^occupation 1 of space or place refer to

the hasic meaning of 'content*. An important element in the

conceptual structure of isi in Malay is that the ‘content’

652. Cf, Dempwolff, 0., Vergleichende iautlehre des Austro-

nesischen Wortschatzes , (in 3 vols . ) , Berlin, ,

vols. 1, p.49; ancl 3, p*70.

655. 0f. Ahinal, R.P., and Malsac, E.P., Dictionnaire
Halagache-Fran c ais , Paris, 1955? p•284,

65A. Cif. Borie, H., An account of the Mantras, a savage
trihe in the Malay Peninsula , Miscellaneous Papers
relating to indo-Ghina’and the Indian Archipelago,
edited hy R, Rost, London, 1887, second series, vol.l,
pp.286-307. See pp, 303-304. The ahove mentioned
account was translated from the Ti,jdschrift (T.B.G.)
vol.X, (1861), pp.413-443*

276

meant is of a corporeal, tangitle or material nature as
opposed to the abstract. In the case of ada, it conveys
basically the meaning 'to be 1 or ’existing' in the sense of
the hasic Arahic mawjud ; it conveys the sense of some thing
existing. Another hasic meaning of ada in Malay is l to have*,
and in this sense it is closely related semantically with
one of the meanings conveyed hy the Malay prefix her .^55
But the hasic meaning 1 to have' is, so to speak, secondary
to the hasic meaning 'to he', since in the final analysis
the former meaning implies necessarily the existence of the
latter. Ihe concept of existing conveyed hy ada, like that
of content conveyed hy isi , refers to material, tangihle or
corporeal existence 0 Bearing in mind the close semantic
relationship hetween ada and isi , the word ada considered
as reflecting the Old Malay vision of heing resemhles the
Parmenidean corporeality ( to pleon ) filling space, i.e.

"the full". Ihis space filling is heing; it is all that 'is 1 ,
and all that 'is' not is empty space ( to kenon ).^6 Now in

655» See ahove,pp.208-209*An example of what I intend to

convey here is the usage of her and ada in the following
way: 'Orang itu herharta 1 and *Orang itu ada harta',
hoth conveying the meaning 1 That person has wealth 1 .

But in another example: ’0rang itu her kemeja putih'
and 'Orang itu ada kemeja putih', the meaning is not
exactly the same, for the former means that the person
actually has a white shirt on, whereas the latter simply
says that the person has a wKite shirt,

696 . Windelhand , p.37* According to Zeller Parmenides 1
concept of to kenon is derived from ]part of the
Pythagorean doctrine, namely that whlch they called
the 'unlimited 1 or apeiron (Zeller, pp.36, 4-9),

277

Malay the word tiada ( tidak + ada : *no thing 1 or ‘not

existing f ) corresponds to tlie Parmenidean to kenon and to
6S7

me on . Bnt tlie resemblance between the Malay ada and the
Parmenidean to pleon is limited only to the first part of
the Parmenidean conception of heing, and does not resemble
Parmenides * philosophical ahstractions all the way,

The development towards philosophical ahstractions
in the Malay conception of heing or existence, as reilected
in the Malay language, is first found in the writings of
gamzah* Indeed, they are the earliest evidence I have come
across in which the usage of ada reveals a semantic change
reflecting a new wcrrld view - a §ufl v/orld view, which
though no douht introduced with the coming of Islam,
achieved its full definitive and systematic Malay expression
in them. All suhseguent Malay §ufl literature and their
davanese versions and equivalents have heen profoundly
influenced hy the new meanings Ijtamzah unfolded in such well
known words as semata, which has already heen treated, and
ada, tahu and kenalj t jadi , titah , diri , etc,

Several different meanings are conveyed, apart from
the hasic meaning of ada defined ahove, in 5[amzah's usage of

657« ^or Parmenides, non-heing, or to me on means, accord-
ingly, to kenon , i.e, empty space. The Malay ada and
tiada corresponds to the Javanese hana and tah hana
re spe ctive ly.

278

ada » depending upon actual conteicb. The first important
point to note is that ada in IJamaah^s writings generally
translates the Arahic lcana ; and this is found consistently
not only in the form kana » hut also in its conjngated forms
suoli as kuntu, kuntum, kunna, yakun and takun, with. the
eucception of the imperative form kun and the form yakurn
which are translated as ,jadi and men t jadi respectively for
cosmological reasons X have already explained in several
places, The tisage in Malay literature generally of adapun
to begin paragraphs or sentences seems definitely to be the
restilt of the influence of the Arabic kana, which is also
used in that way, and the same can be said of the literary
Malay adalah and adanya » Since there is every reason to
conclude that the earliest Malay §ufi writings, or for that
matter, systematic (i*e, rational and intellectual) Malay
writings of any kind, are those of gamaah,^ 8 there seems to
be no doubt that a great deal of influence in the origin
of such usage in Malay literature can be traced to §amzah.
Sometimes, when kana refers to the past, the translation
ada is preceded by the word dahulu (‘berore’ or ‘was'). But
in spite of this ada does not mean kawn, whose equivalent

658. See below, p.2Q7ibli..

279

is in fact .iacLi,^^^ "being the ‘result’, as it were, of tb.e

660

Creative Kun » AcLa in gamzah is yang di.iadikan (i*e. kejadian ).
Ada is mayj.jnd ; but maw.jud , as can be seen in the passages
quoted below, is understood in two different senses; (i) as
being outwardly manifest ( gahir ), in which case it refers
to the phenomenal world, and even then it is not the equiva-
lent of the hasic Arahic mawjud , hut rather the relational
metaphysical maw.jud which includes within its meaning, when
it refers to the phenomenal world, a world of constant
annihilation and rehahilitation; illusory when viewed in
the sense of the former, real when viewed in the sense of
the latter; (ii) as heing inwardly hidden (hatin), in which
case it refers to the permanent and transcendent principle
underlying (i), i,e* God:

... the meaning conveyed hy *to it'

[i.e. lahu ] refers to something existing
( maw.jud ), that is, it is present ( hadir ) [to
GodJ . Sence it is admissihle [for HimJ' to say
*to it 1 , for ‘to it' is an allusion referring
to something existing ( maw.iud ) • Were it not
existing ( tiada maw.iud ) , God the Glorious

659« See ahove, pp.250-252. According to the Mutakallimun
kawn means 'coming into heing' C genesis ). It is a
category of place ( 1 ayn ); it is the obtaining of a
houndary (i.e. of .iawnar : atom) or existence. There
are four species of kawn : motion, ( al-harakah ), rest
( al-sukun ), heing separated into parts^t al-ittirag ),
and an^aggregation of the parts ( al-i.jtima* ). UfT
Taftazani , pp.28-55* "*

660, See at)Ove, p.251. 2?he word ke^jadian is my own, and in
the sense meant is not found' xn jfamzah.

280

and Most Exalted would not refer to it as
'to it 1 ... 661

.*, although outwardly ( pada gahirnya )

it is not existing, inwardly ( pada 'ba t innya )

it is existing ( mawriud ): it is existing ( ada ),

like tlie tl&ree in our analogy; though it

has not yet emerged from within the seed,

the judgement is that it exists ( ada ) within

the seed - there can he no £urther doubt*

As to the world, although it is

existing ( maw.iud ) it is yet nothing but the

shadow of the Khown [in God*s Knowledge]*

Whatever the content of the Khown, is here
663

seen, ... ^

I am the Existent One (alrmawjud), seek
Me and you will find Me *..

In the case of ada understood as the 'outwardly existing’,
it conveys hoth its hasic and relational meanings, hut in
the case of ada as the *inwardly existing’ it comreys the
relational meaning, which in turn is understood in two
senses: (i) as individual suhstance or huwiyyah (the
Aristotelian to on) ; and (ii) as quiddity or mahiyyah (the
Greek to ti en einai )* It must he noted that a study of the

661* 9 amza h ,s interpretation of Qur’an 36:82

Verily His Gommand is, when He is in the state of
desiring a thing, to say to it ( lahu ): 'Be thoui 1
and. it heaomes*

See Asrar, p*30* I have translated the ahove Quranic
passage from Ijlamsah^s Malay translation of it. See
also Sharab , pp.17-18*

662. Ihid *, pp*30-31. This also alludes to the 'Hidden
ireasure*,

663* Ihid., p*32* __

664. Ihid *, p*5o, gamsah attrihutes to the Psalms (al-Zahur)
Ana’l-mawo‘ud fa 5 $luhnl tajidnl ...

281

works of the Muslim Philosophers and Translators reveals
that to ti en einai was not the only Greek eqiklvalent for
mahiyyah . In fact no definite Greek eqnivalent is foimd.

It was helieved that another word, ma ? iyyah , was an early
form for mahiyyah , and the hasis for this helief is that
hoth forms were nsed interchangeahly hy al-Kindx. According
to Mlle, Goichon quoting Tahanawl in support of her view,
mahiyyah was coined as a compound of the Arahic words ma
(what) and hiya (it [is], feminine form of huwa).^^ In
view of this theory, an important hadlth quoted hy §amzah
indicates ada to mean mahiyyah :

Allahuma arinl ’ 1-ashya * a kama hiya.

Ya Tuhanku, perlihatkau padaku sekalian seperti

A 666
ada nya.

We know here that ada means mahiyyah not only hecause the
words ma hiya is translated as adanya , hut also hecause
according to the contexb ma hiya means the real essence
( haglgat ) of things. §amzah compares "seeing things as they
really are n witli knowing the self ( diri ) through gnosis
( mengenal ), for things as they really are and the self as
it really is are the same when seen in this way.^^

665* See Afnan , pp.117-120.

666. Asrar, p.61.

667* Loc. cit. The Malay word §am.zah used here is pandang ,
meanlng 'to see*, used interchangeahly hy gamaah as
the equivalent of the Arahic ra’a and shuhud . Shuhud
is defined hy IJamiaah as "seeing ihe Trulb. by means of
the Truth" : Erti shuhud itulah melihat §aqq dengan
]Jaqq (2016, p.45). The Malay words l ihat ( melihat ),
and tillk (menilik) have also heen used synonymously
with pandang ^memandang) . Lihat and tilik is the
e qui vaTenfo f IEe“Arahac nagi ara .

282

Ttierefore ada is synonymous with. diri tiere, in ttie same

manner as ada nnderstood as matiiyyati is, in ttiis context

668

synonymous with. tiuwiyyati . Ttiat ada is synonymous with.
diri is very clearly stated in the Muntahl , and as such.
it is identif±ed as ttie Divine Huwiyyati ( Ada ) wtiich.,
regarded in relation to the creatures is Absolute (mut lag ):

All forms that can he seen and apprehended
by the intgllect and gnosis are restrictions
( guyud )« ' Since the Essence of God is
Absolute, It is not to be found in our forms;
and the forms of the world in its entirety,
the outwardly manifest and the inwardly
hidden, are other than the Unique Essence.

That is Absolute. When we cast away all
resUrictions with our vision and in our dis-
course, then only can we be united with the
Absolute, meaning: the Being (Ada, i.e. /-nn

Individuality) Who is Most Pure,“beyond form. '

In this sense too Ada is synonymous with the Essence ( Bhat ),

often referred to as the Pace of God ( wa,jhu ? Llah ) as in the

Quranic passages: Fa aynama tuwallu fa thamma wa t jhu J Llah

668. Cp. the^Mutakallimun 1 s definition of the real essence
Tal- hagigah ) of a thing, in which ha glgah , mahiyyah
ancT ~huwiyyah are the same, i 0 e. 1 that which”consritutes
the identity of a thing'; but viewed in different
aspects are either a real essence ( haq.Iq.ah ) , a certain
particular thing ( huwiyyah ), or a guiddrty ( mahiyyah ).
Taftaaanl , p.ll, quoted above, pp.

669» Pagĕ TI^:' The meaning of "Man f arafa nafsahu ... n :

his being ( adanya ) and the Being of his Lord
( Ada Tuhannya ) is one•

Ibid., p.llT: Ihe meaning of knowing one‘s Lord and
knowing oneself is this: the Self ( Diri ) of
'I was a Hidden Treasure 1 is his self,

670. I.e. impediments that conceal the Essence making 1 union 1
with It impossible.

671. Asrar, p,62.

283

(2: 109); 6 ^ 2 and Kullu shay ? in halikim llla wanhahu (28:

88). 6 ?3

It is now possible to conclude that in 5amzah tbere
are seven different uses of the word ada in the relational
sense, each. defining a particular concept of Being; and
yet these particular concepts are at times regarded as
identical in certain contexts, i,e« the ontological, cosmo-
logical and psychological contexts, all three of which are
included in the metaphysical (macrocosmic) and mystical
(microcosmic) domains. 6 ^ Ihese different uses are:

(1) Ada conveying the concept maw.jud , which has already
heen said as being understood in two different senses:

(i) the outwardly manifest (g ahir ), i.e. corporeal existence.
But this corporeal existence must not be understood in the
sense of the Parmenidean to pleon , which is the meaning of
ada in its basic sense, conveying the irision of a 'block
uniyerse 1 filling space; rather it is a somewhat Heraclitean
vision of the universe that is conveyed, a dynamic, ^atomic’
universe of constant flux; (ii) the inwardly hidden (batin),
i.e. the Reality underlying (i), and this is necessarily
beyond form and immutable:

672. Sharab, p.10; Muntahi, p.114-.

673* Sharab , p. 17 *

674, See above, p.248.

284

(2) Ada conveying the concept mahiyyah , which yiewed
from one standpoint is none other than mawjud in (l),(ii);
it is guiddity, which can sometimes he the equivalent of
the G-reek to ti einai , the Universal Substance;

(3) Ada conveying the concept huwiyyah , the Aristotelian
to on or Individual Substance; it is also understood as
meaning the Divine Individuality ( Huwiyyah ), and as such it
comes under ( 7 )» below*

675

(4) Ada conveying the concept nafs v the Soul ( nyawa) , ^

which can be regarded as the Universal Soul, corresponding
with the Plotinian psyche , or the Individual Soul or Self.
Both the Soul or Self are called diri in 9 am zah, and they
resemble mahiyyah and huwiyyah respectively and are closely
connected with the concept of the Divine Consciousness ( sirr :
rahasia );

(5) Ada conveying the concept of * ayn , the being or
essence of things which is the immediate ground of existence
of things corresponding with Jaml 1 s Single Substance ( *ayn
wahid) 9

( 6 ) Ada conveying the concept mut lag , the Absolute;

(7) Ada conveying the concept Dhat , the Essence:

675» Sae above, p,246, note, 583*

285

'Everything perish.es hut His Essence 1 :
that is, His Ada, That forever is (ada);
that which is other than It f ore^er^Ts 1
not ( tiada ada ), for to the People of the
Path,~tHat_whrch 'is 1 (ada) hecomes existing
(ada: mawjnd), thg£ which 1 is 1 not cannot
hecome existing, '

Here at last I[amzah identifies ada as the ahstract concept
of Being gna Being ( wn.jnd ). In the development of the
assimilation of Mnslim philosophical terminologies, the
relational nse of ada in the writings of I|[amzah is to he
regarded as the snpreme achievement in Malay mystical
literatnre. Snhsegnent Malay §hfl writers and their eq.nl va-
lents among the Javanese have heen profonndly inflnenced hy
the introdnction of new philosophical concepts in ^am 2 ah’s
pioneering works, hnt they rxever seemed to carry the
intellectnal development fnrther ahead. I will attempt to
clarify what I helieve to he the reasons for this in the
next chapter.

In the conrse of my analysis of the concept of wn.jhd ,
I have already tonched npon the concept of keadaan in
various places. Ihere is no need to elahorate any further
here, as a conclnsion can he drawn with regard to keadaan
in the light of what has heen said so far. Keadaan is
nnderstood in two different senses. Ihe first sense, which
hears a considerahle affinity with the hasic sense of

676. Sharah , p.17.

286

•oondition' of a thing, or l state' of affairs, is tliat
wliicla refers to escistential oondition or mode, and not to
being or essenoe. This is why keadaan is very closely con-
nected and often refers to the concepts of kelalruan , i*e*
the Divine State of Activity; kenyataan , i.e. the Divine
Manifestations, continuous and never repeating themselves
( ta.ialliyat ), which is closely related to the concept of the
Determinations of the Essence ( ta T ayyunat ). Bearing in mind
the proximity hetween the concepts of keadaan and ta 1 ayyunat ,
it is logical that keadaan , in IJamsah, also means * ayn ,
i.e. heing or essence. This second sense in which keadaan
is understood can he clearly distinguished from the first
±f it were written as ke"ada"an as distinct from keadaan .

In one relevant context IJamsah, defining ada , says that
.•* n what is called ad a is the heing of His Predispositions
( wu t jud shu*unHya ) *”By , heing’ here is meant JamiPs
’ ayn wahid as stated in (5).^^ Ke n ada"an refers to this,
and even in Eanrrl we find him identifying wu t jud with Dhat ,
with ke"ada"an , with diri . Ihe distinction hetween
keadaan and ke"ada"an seems to he that the former implies
dynamism and contingency whereas the latter implies
immutahility and necessity.

677* Sharah , p.18: ... yang dinamai ada itu wujud shu 5 unNya.

678. See ahove, p. 284.

679. See ahove, note, 593.

287

One of ttie most important cosmological concepts in
5amzah is that of mengadahan , which is inextricably linked
with the concept of tiada* In order to clarify the former I
will begin with an analysis of the latter. Tiada in ]Jamzah
conveys three different meanings, In the cosmological
context it means •nothing’ or ' nihil* 1 . To translate it as
^non-esd-Stence 1 in that context may not necessarily be
precise for non-existence can imply the possibility of being.
It means, in fact, the Parmenidean to kenon or to me on ,
the non-being which is empty space, This is the basic
meaning of tiada, and it plays a major role in ^amzah’s
polemics against the Doctors of Theology on the suboect of
creation from nothing, Since ada always implies tiada ^^
gamzah never uses ada as an imperative to be the equivalent
of the Creative Word Kun, for this would mean that what is
commanded to ‘be* ( ada ) comes from nothing ( tiada ), Hence
]Jamzah uses nadi as the equivalent of the imperative kun,

680. This is so because the basic meaning of ada denotes

some thing contained in something else, i',’e'. space or
place. Before the thing becomes contained in the space
or place, i.e. before it fills the space, the space or
place is 'empty 1 , i.e. the space contains nothing,

Thus before ada can occur tiada is logically necessary.
It is this basTc concept of ada as isi which in the
Malay linguistic consciousness brings immediately to
the mind the picture of something suddenly appearing
out of nothing when the word ada is used as an
imperative in the sense pertaining to the doctrine of
creation mentioned above.

See above, pp, 275-277»

288

for ,jadi always implies ada , so that wtiat comes into exist-
ence ( ,jadi ) comes into existence from something existing
(ada) and not from nothing ( tiada )• In the ontological
context tiada does not mean nothing as it does in the
cosmological context; it means ‘non-heing 1 , hnt not eqniva-
lent with the Parmenidean to me on , for in the ontological
context what is tiada is at the same time ada . Por example,
the world is ada, yet at the same time tiada , i,e. non-
heing (J_adam), Pinally we have tiada in the psychological
context meaning lenyap or hapus , i.e. fana ? or self-
extinction, and hy extinction is not meant ^hecoming nothing’
in the sense of heing reduced to empty space. It denotes
entrance into the mystical (microcosmic) domain wherehy
the self that is outwardly manifest l perceives r its ada as
such to he in fact tiada , and wherehy it l apprehends' the
external world, from the point of view of the metaphysical
(macrocosmic) domain, to he in reality tiada .

Bearing in mind that ada always implies, or rather,
presupposes tiada , when §amzah uses the term mengadakan he
means 'to hring forth' implying that what is hrought forth
is hrought forth from Nothing. Ihis notion of ! hringing
forth' is in fact confirmed in its definition hy his use of
the term menge1yarkan (to draw out) as synonymous with
mengadakan . But the implication of hringing forth from

681. See Asrar , p.38

289

nothing inherent in the very concept of ada in this case
does not mean nothing as nihil; it means the Non-Existent>

^rop

reierring to the Unique Essence. j£amzah does not anywhere
use ^^ada to translate the Non-Existent I rnean, hut he
calls this Non-Existent ma T dnm , ^3 Hengadakan and
mengeluarkan in :EJamzah then means a~braza and Inad respeot-
ively in the sense Jili uses those terms.^^’ The whole
outline of the cosmology envisaged in 9 amzah’s system is
reflected in these terms, and can he summarized in the
following formula:

I Ma 1 dum —^ mengadakan + mengeluarkan = ada ;

II men,i adikan ( ,j adi = kun) = men,j adi ( yakun ) = kawn

682. ErithJof Schuon explains clearly what I wish to refer
to when he says:

G-od is not ! in existence 1 - He is heyond
Existence - hut He can he said to he ’not
inexistent* if one is concerned to underline
the evident fact that He is 'real’ without
heing , existent’. In no case can it he said
of G-od that He is 'inexistent *; He is ’non-
existent’ inasmuch as He does not depend on
the existential domain, hut 'non-inexistent 1
inasmuch as Ilis transcendence evidently could
not involve any privation.

(Understanding Islam, translated hy D.M. Matheson,

L5ng5nT"lW; P. 1577 note 2 ).

683. See ahove, p. U 4 £>.

684. See ahove, note s, 564 and 568.

290

In th.e sub-vocahulary of ada the most immediate or
magor key words that cluster around ada can he diagrammatic
ally shown thus:

Ahraaa

685. The English and Malay equivalents of the Arahic major
key words are, reading clockwise from Dhat (Essence:

Dhat ): Huwiyyah (Individual Suhstance, Individuality:

Ada); Sirr (Inmost Secret. y Consciousness; Rahasia );

Nafs (Soul, Sel£: Nyawa » Diri ); Shu’un (Predispositions;

Kelakuan » Keadaan ); [Ayn (Being, Essence: Semata » Ada );

la.jalliyat (Manifestations: Kenyataan ) ; Ta * ayyunat

(Determinations); Batin (Inwardly Hidden: lerhuni );

Fana ? (Annihilation, Emtinction: Hapus , Lenyap ); Mut lag

(Ahsolute); Maw.jud (Existent: Ada ); Jahir (Outwardly

Manifest: Nyata ); r Adam (Not-Being: liada ); Athar

(Effects: Bekas); Wu.jud (Being); Mahiyyah (Quiddity,

Universal Suhstance: Ada ); Khalaga (Create: Men.jadikan );

iTjad (Production to Existence: Mengadakan ); Ahraga
"(Brlhging forth to Existence: MĕngeMarkan ),

291

III Diri .

Tlie "basic meaning of diri in Malay reters to
■both the Tisible being and the hmnan individnality or ego
of which such attributes pertaining to forms (shapes, i.e.
rupa ), knowable and visible gualities (i.e. ^colours 1 :
warna), and names ( nama ) are predicated. This basic concept
of diri is found in T$.QMZ3h. in contexts pertaining to fana ?
in the mystical (microcosmic) domain. In other contexts -
ini' particular the ontological context - diri does not refer
to the visible human being or to the human indiv±duality or
ego at all, but rather to the Self (Ada); and this Self is
none other than the Divine Individuality ( Huwiyyah : Ada ),
the Divine Oonsciousness (Sirr: Rahasia ), the Very Essence
Itself ( Dhat ). The Self is also spoken of as the Squ1 ( al-
Hafs), which refers to the Divine Oonsciousness. The Self
is the superior ’part 1 of the human individuality or ego.

It is the transcendent and permanent principle of which the
ego ( diri ) is merely one of Its many and different states
of manifestations. Ihe ego, then, is but a transient and
contingent modification of the Self, which modification

686

does not effect the Self, for It can never be individualized.
Ihe Self cannot be other than Itself, which It would be if

686. Ihe ego as such (i.e. diri yang g ahir ) can never be

identified with the SeT?, contrary'to what our anonymous
"follower" of $amzah maintains (see above, pp. )*

292

It were individualized as an ego.^®^ The Self may "be
envisaged as the Universal Soul ( al-nafsn ? l-kulliyyab- ). The
Self and the Universal Soul understood here are the same
thing diversely phrased, and they are so phrased so that an
important distinction may be made of two aspects of the same
thing. The Universal Soul is the Self when considered in
relation to the world and all created things. The Self qua
Self is heyond relations whatsoever. It is of the concept of
Uiri as the Universal Soul that Hamaah alludes to when he
says:

... when they cast their vision 'outside’
their selves ( dirinya ), whatever they see,
it is their Self~( Drrinya )that they see; what
ever they contemplateJ it is their Self that
they contemplate; for to the People of the
Truth, the world and their Self are^gne and
the same, and not two or three ...A J

... the People of the Truth say that all
creatures are none other than our/-Sglf; all
human beings are our brothers ' J

687. Hence gamzah repeatedly says, in the same manner as
true §ufis would say, that the Self is only apprehended
and known by the Self alone; and this happens only
when the ego has been utterly effaced, for the ego,
being a creature ( makhlug ), is a veil concealing the
Self from itself. ’ii.g.

The attribute related ( nisbah ) of the Truth
Most Exalted is not the attribuie related of
out?selves, and this is so because we see with
a veiled seeing* As the Message of God (God
bless him and give him peacei) says: "Whosoever
knows his self knows his Lord" - and this [i.e,
knowing] must_be understood as a symbolic
allusion ( isharah ). In reality He is the One Who
is knov7n and Ue' is the One Uho knows. (Muntahl,p.ll6
See further,Asrar, pp#53j z l-8j 50-51? 55? 57;

Sharab , p.9.

688. Sharab , p*10.

689. Lo'c. "cit.

293

... for the meaning of 'wheresoever you
turn there is th&^Shce of God’ is exceedingly
clear to them.

The Universal Sonl (Diri) which in the ontological contexb
is referred to as Ada (i.e* Dhat , Sirr , Nafs and Huwiyyah ),
when transposed into the cosmological context is also
designated as Ada» but refers hoth to the Universal Substance
( Mahiyyah ), and to the Individual Substance ( Huwiyyah )

692

The schema of Diri corresponds with that of the Spirit:

A.

Diri

Dhat , Hafs ,

Sirr,

I--1

B. 0 1.

Ada : Mahiyyah Ada : Huwiyyah

!

0 2 .

ada : Insan

690 , Ibid., p.ll.

691* Compare with the section on the Spirit in Ohapter III,
(e), pp. m 5 -^56 * The distinction between three
different orders of the Spirit mentioned on p,|l4-6
above, also applies to the Soul. In order to avoid
confusion, it must be reminded that the term Huwiyyah
which is mentioned twice in the above sentence, rerers
in the first case to the Divine Individuality, and in
the second__ca.se to the Individual Substance ( to on ).
See Iaftazani, p#H, uuoted above,pp. IDH - loS.

See above, p, 149 *

692 .

In the sub-voeabulary of diri the most iramediate or
ma^or key words that cluster around diri can be diagrammatic
ally shown thus:-

693« The English and Malay equivalents of the Arahic major
key words, reading clockwise from Dhat (Essence), are:
Wu.jud (Being, Existence); Mahiyyah (Universal Suhstance:
Ada ); Batin (Inwardly Hidden: Terhuni ); Sirr (Divine
Oonsciousness: Ada); Latlf (Subtle: Lemhut ); Ruh
(Spirit: Hyawa ); Insan (Man: Manusia ); Huwiyyah (Divine
Individuality: Ada ); Huwiyyah (Individual Suhstance:

Ada); f Ayn (Being, Essence: Ada ); 1 Alam (World);

Nafs (Soul, Self : Diri ); g ahir (Outwardly Manifest:
Hyata ); Pana’ (Annihilation* Extinction: Hapus , Lenyap );
Kathif (Gross: Kasar ; Latif is also Halus , Lemah );

Baqa T (Ahiding: gekal )»

CHAPIER VI

COHCLUSION

Whosoever is able to umderstand liis books

He it is wbo lcnows tbe sonrces of 5amzab’s learning.

According to al-QusbayrI, an eleventb century §ufi
wbo wrote on tbe fjpu.fi doctrines, tbe Kburasanl and ’Iraq.I
§ufis disagreed on tbe concept of rigLa (satisfaction in G-od) ;
tbe former, saying tbat it was a progresslon from tbe
culmination of tbe station of tawakkul (trust in G-od),
declared rida to be a mystical station ( magam ), wbile tbe
latter beld to tbe view tbat it was a mystical state (bal)^^
Altbougb tbis point of disagreement between early §ufis
centuries before gamzab may be regarded as of relatively
minor importance, it may yet prove to be of some significance
to mention tbat on tbe basis of tbis information we are able
to say tbat §amzab's concept of rida agrees witb tbe
IOiurasani scbool of Sufis,^^ Erom tbe names of tbe

694-* 2016 , p*91; Barangsiapa mendapat mengetabui kitabnya,

Ialab tabu akan a^al 'ilmunya,

695* Al-Hisalatu , l-Q,usbayriyyab fi TlmiT-Ta s awwuf ,

accompanied on tbe margin by notes selected from
Zakariyya al-An^ari’s commentary, Cairo, 1900, p*105*
See also above, note 440,

690, Tbis conclusion is deduced from 5 amza t L ' s application
of tbe term raji in bis writings, and of bis
interpretation of O.ur^an, 89:27:30:

Ya ayyatubaT~nafsuT-mu£ma J innatu irqi'i ila

rabbiki radiyatan mardiyyab.

0 soul tbat are at rest, return to your Lord,
well-pleased, well-pleasing.

Otber indications tbat tbrow ligbt on 5amzab's concept
of rida are bis concepts of tawakkul ( menyerabkan diri ),

faqir and r abid. See e*g. Sbarab, pp.6-7» 57; Muntabi,

pp.T 25 folTTrgQ 16 , pp.41-421

296

olassical §ufls whom he guotes in many places throughout
his writings we know that every single one of them were
fa.mous Persian and Arah §ufls, the former predominating.

The only exception to this was Naslml, the famous Turkish
§urufl poet who was greatly influenced by the teachings
of 0f significance too is ^amzah's mention of

'All Ahu*l-Wafa, for he was a disciple of the great Arah
§ufl poet ‘Umar ibnu*l-Pari§., to whom, then, 5amzah I s linlced
at least spiritually* The names of all the §ufls mentioned
hy 5 amzah helong to the school of §ufls well lcnown for their
adherence to the doctrine of wahdatu [ 1-wu.iud (Oneness of
Being); §ufls whom Ranlrl would refer to as the Muwahhidun .
According to Ranlri speaking of the Wugudiyyah:

The Wu^udiyyah are of two groups: the
one, the Wujudiyyah who truly affirm the Unity
of G-od ( muwah h ldah ); and the other, the
Wuju&iyyah who deviate from the truth ( mulhidah ),,.
The Wuju&iyyah who truly affirm the Unity o'f
God are all the §ufls (may God count us from
among theml), and the V/ujudiyyah who &eviate
from the truth are all the Zindlqs (may God
preserve us from themj)* The reason why the
Wujudiyyah are called w u.iudiyyah is hecause
in their discourses, uF€erances and helief,
they dwell upon the Being ( wu.jud ) of God.

Let me now elucidate the heliefs of hoth
the groups of the Wujudiyyah in order that I
may draw a_distinction hetween them. According
to the Wujudiyyah who deviate from the truth,
heing is one, and that is the Being of God.

This Unique Being of God does not exist hy
Itself hy which It can he distinguished save
in relation to the creatures. The world is
then God, and God is the world, In this way
they affirm that the Being of God Who is

297

Uniq-ue is completely immanent in tlie being
of the creatures, and they say that nothing
exists Uut God* Uurthermore fh.ey leelieYe the
formula: 'there is no god "but God* to mean:

’there is no being in me save God’s Being . 1
Ihey desire its meaning to be: 'there is no
being in me sa&e God's Being which is this
being of mine . ' They further say that:' *we
ae?e of the same kind and being as God’ • And
they say further thatythe Essence of God Most ,-qq
E xalted can be^known, ** and that His (^ualities^^
and Dimensions' are clearly visible by virtue
of His external existence in time and space.
Indeed, these are utterances and balief of
those who are manifestly infidels.'

Erom the foregoing detailed and comprehensive exposition of
the mysticism of IJamzah, there is overwhelming proof that
Hamzah belongs to the Wuoudiyyah who truly affirm the Unity
of God in the manner of the classical §ufls, and not to the
deviating group that Ranirl has consigned him« This conclusion
should now be unanimous and indisputable, and nothing
further about this is to be said*

^amzah Ean^url must be regarded as the first man to
set in Malay all the fundamental aspects of the §ufl

697* Italics mine. Ihe reference Ranlrl makes here is to the
claim that the Self is identical with the human
individuality or ego, which claim is, of course,
rejected by true §u.frs.

698* Ihe word 'known' here does not refer to kenal , i.e.

gnosis, but tahu, i.e. discursive knowledge, knowledge
by inference (-fcext: diketahui ).

699* Ranlrl^s note: I.e. 'by C^ualities ( kayfiyyat ) is meant

colour, taste and smell, heat and cold,
wetness and dryness, and. such things
that are the attributes of bodies.

700. Ranirl's note: I.e. by Dimensions ( kammiyyat ) is meant

largeness and smallness^length and
breadth, depth and weight, and so on.

701. U u,j t jah , pp.O-lOt, See Appendix IV, (ix).

298

doctrines, and liis writings must te regarded as the earliest
of tlie kind in Malay, and, for that matter, in any other
languages of the Malaysian Archipelago, I would go so far as
to suggest that as far as systematic, i.e. logically consis-
tent and intellectual, writing in Malay is concerned the
suggestion that his writings are the earliest should not "be
taken as covering only the field of Malay mystical literature,
hut also the field of Malay literature in generalj in the
entire field of Malay literature hefore ^amsah we know of the
existence of no comparahle work, and whatever we know tend
to suggest that there was in fact none. With regard to
mystical works we know that mention has been made of earlier
ones, such as the Durru’l~Man g um ( String of Pearls ) in the
Se.jarah Melayu ,^ 0 ^ and Al~Sayfu ? 1-Qa t i 1 ( The Sharp Sword )
in the Bustanu*1-Salatrn of Ranlri,^ 0 ^ hut there is enough
evidence to show that these works were not written in the
Malay language. V7hen the Purru ? 1 -Mangum was received in
Malacca, it was sent to Pasai to he interpreted , not trans -
lated, as the story in the Se.jarah Melayu clearly shows.

There are in fact no records whatever that show the evidence
of Malay mystical works earlier than those of £[amzah, an< 3-
this is not all - there are even no records that show the
possihle existence of such works. The argument may he put

702. Chapter XX in ‘Abdu^Llah^s text.

703. Cf. Winstedt, E,, A History of Classical Malay Litera -
ture, J.M.B.R.A.S., vol.31, pt* 3.? 1958, p.113.

299

that tlie fact tliat ttiere are no 3mown records sliowing the
ex±stence of Halay mystical works earlier than IJamaah^s does
not necessarily mean that it is a fact no earlier works
existed. Snch argnment has thrown many into the stagnancy
of doubtl Doubt in itself is permissihle particularly in
historical writing; as prudence it is wisdom# But there are
two kinds of doubt: reasonable doubt and unreasonable doubt.
It is the latter kind of doubt that I have referred to as
stagnant. Ihe argument is not valid because the doubt
entertained is not supported by reasonable evidence• In fact
the above argument can be said to be so problematic that
every known evidence shows it to be unreasonable, for if
the doubt were indeed reasonable then there would be no
difficulty in answering the following questions, for example:

(i) If earlier works existed, why have they not been
preserved as other earlier non-mystical works have
been preserved? lo simply say that they could have
been ”lost" is like invoking the deus ex machina
shibboleth of some early theologians.

(ii) In comparison with epic, romantic and semi-
historical works, would not the mystical works have
been regarded as more important, particularly in the
interest of Huslim missionary activity, to preserve?

- like those of IJamsah and Shamsu^l-Din, in spite of
the fact that they have been made into bonfires.

300

(iii) Does not the fact that, in spite of some mystical
works "being consignecL to th.e flames, copies of their
texts haTe been preserved demonstrate that they were
important enough to preserve?

(iv) If there have in fact been earlier works, whether
they were of the M heretical n or "orthodox M category,
and they were subsequently lost, why have their titles,
at least, not been recorded by later writers who were
indeed in the habit of mentioning such titles, like the
titles of lost works mentioned by Ranirl?

(v) Why would not the Malays themselves preserve Malay
works which they could understand better than Arabic
and Persian? - the Malays who in fact have demonstrated
well in their subsequent history - indeed right up to
modern times - how carefully they have preserved such
works as best they could.

It will be found that the more such questions are put the
more will it be realized that the only solution for those
who adhere to the above argument is to maintain that the
earlier works were completely lost even beyond recall. But
to maintain such a stand is unreasonable because, apart from
the fact that from what is known in the history of the Malays
we find no credible evidence for the possibility of arriving
at the above solution, to do so would mean to stop further
historical enquiry into the subjecti To those who may use

301

such an argument it will he worth their while to remember
the apt expression of gamzah: "doubt is a veil concealing
the Truth"* The truth is that, in this case, there were no
earlier Malay mystical worhs, for there can be no reasonable
doubt to contradict this conclusion, Now let us consider,
for example, this remarkable statement on the first page of
the Sharab :

Know that this insignificant one, this
poor one, §amzah Pan^uri, wishes to malce known
to you in the Malay language - Crod willing -
the way to God, the Glorious, Most Exalted,
and the gnosis of God, in order that all
seryants of God who do not understand Arabic
and Persian may discourse upon it*

The fact that §amzah says he writes the book in Malay so

that those (i,e, Malay Muslims and those who know Malay)

who do not understand Arabic and Persian may be able to

discourse upon the subject seems to me to show clearly that

before £[amzah wrote such a book, all known books on the

subject were written in Arabic and Persian. Purthermore

this opening statement implies that the Sharab is ^n^ah^s

first complete prose work, and that the Asrar and the

Muntahl and others - if any - are later ones. This implica-

tion is substantiated by the very content, the subject

matter of the book itself, which is of an introductory

nature, It begins with the basic exposition on the nature of

the Sharl 1 at (Religious Law), its distinction and, at the

same time, identity with T arlgat (the §ufI Path), g aq.Iq.at

302

(Truth) and Ma*rifat (Gnosis); a brief summary of the
doctrines of the Ta.jalliyat (Divine I1anifestations) and the
§ ifat (Divine Attrihutes); and finally concluding with a
concise exposition on *ishq (love of God) and shukr (thank-
fulhess to God) # The eaiiortation in the preface to find an
accomplished teacher s to seek knowledge and to know true
religion; the emphasis on the indispensability of the
Sharl[at , and the warning in the conclusion not to abuse the
ecstatic utterances of true §ufls by pretending to experience
mystical ecstacy - all these reveal the introductory function
of the Sharab . ^Eamaah himself says that the book is a
summarized form and a concise exposition of the fundamental
points discussed* In comparison, the Asrar, written somewhat
on the rough model of Ibnu^l-^Arabl 1 s Tarjuman al-Ashwaq,
'Iragl^s Lama 1 at and Jami’s La.wa’ih , oannot be considered as
introductory in nature, except in the sense that it is an
introduction to his bayts (verses), and the manner in which
they are to be interpreted and understood* The opening lines
of the Asrar begin with a hint of controversy centered
around the concept of creation; it repeats some of the more
difficult concepts mentioned in the Sharab, such as those
pertaining to cosmology and ontology, and it concludes again
with an exhortation not to wander away from the enclosure
of the Sharl 1 at « As regards the Muntahi, it is an advanced

work meant for the adept, and therefore most probably a

303

mucli later product of gamaah^s literary efforte*

To return to tlie suggestion put forward here that tlie
Sharat is the earliest "book on §ufism in Malay* and the
earliest complete prose work of ljamzah, we must visualize
the spiritual climate preceding the trriting of the Sharab -
on the basis of what is implied in the Sharab itself - to
be most confused and unhealthy. It is only in this context*
it seems to me, that the following guotation and all its
implications are to be understood:

...Then Hamzah Eansurl in the land of Acheh
composed a book entitled Drinlc of Lovers
( Sharabu i 1- 1 Ashlgi n) • In it are manifested
teachings (literally ‘words 1 : per k ataan ) on
the^doctrine of Oneness of Being Twa h&ubu’1-
\cn,jud ). He made symbolic allusions pertaihing
touEe relationship between God Most Exalted
and the creatures, such as the analogy of the
name f cotton'and the cloth; and the sun and
its reflection; and the waves and the ocean;
and the earthenware vessels and the clay. Then
this knowledge entered into the breasts of
the dull-witted, and it became as it were
poison most venomous, and they refused to letn/^,
go of their hold on it„ God alone knows besti^

704* See boorenbos, p.222, note 1, where this passage is

quoted. But in Doorenbos it serves a different purpose.
The passage runs:

...Kemudian dikarang pula oleh gamzah
Ean§uri didalam negeri Acheh suatu kitab yang
bernama Sharabu’ 1- 1 Ashigin . Dalamnya jahir
perkataan wa^Ldatu’ 1-wujud. Maka di' ibaratkannya
Allah Ta’ala dengan makhluq seperti nama kapas
dengan kain; dan seupama matahari dengan bayangn-
yalah; dan upama ornbak dengan laut; dan upama
kendi dengan tanah* Maka masuk'ilmu ini kedalam
dada orang dungu, jadilah ia rachun yang amat

304

It mist "be noted, as Winstedt has pointed out on the
authority of the Se.janah Melayu , that the most learned of
Malacca Malays knew only Arahic grammar and a little juris-
prudence at the end of the fifteenth century.^*^ It is
reasonahle to assume that the same could he said of the
Malays of Acheh, although there - in particular Pasai - the
interpreters of religion, law and mysticism flourished. But
who were these interpreters? 5 am - za l 1,s attacks against certain
jurists (sing. faqlh ) and their works on jurisprudence ( fiqh )
couohed in his verses imply that the jurists had heen
interpreting §ufism, and that their interpretations were
not as profound as it would have heen had it heen done hy
§ufis themselves # ^06 y e ^ 3-^0 therefore that hy the

hisa, tiadalah ia mahu melepaskan dia. Wa 5 Llahu
a 'lami

Ihis quotation serves well to add further proof to my
point mentioned in several places in this thesis that
many claimed to he ^amsah^s '‘iollowers" who were in
fact misrepresenting §amzah’s actual teachings. Hamzah
reiterates^with much emphasis on what must he understood
in his Asrar Muntah l and Sha'irs .

705* Winsted¥,~ op.clPT V 'n.112.

706. See e„j=j. 20l6 , pp»33-34; ref 0 well known fiqh hooks:

Ma halli an<£"' iytuharrar , see Juynholl, Th.W., Handleiding
^ot de kennis van 'de Mohammedaansche Wet , Leiden, 1930,
pp. 9 ,374, and 3797 Shazzali, it is true, stressed the
importance and necessity for every good Muslim to study
jurisprudence, the science of the origins of Muslim
law (u§ul) and mysticism (Iag awvmf ), the last heing the
spiri^ual element that urddjes the former two into^a
harmonious system. But he was one of very few §ufis who
harmoniously united within his person not only the three
accomplishments, hut theology and philosophy as well.
Indeed the jurists in Acheh cannot he compared with him.
]Jamzah, it must he emphasized, was not attacking juris-
prudence, hut jurists who taught mysticism without
having a profound grasp of the loiowledge. See, e.g.

2016 , p. 32 .

305

time ]Jamzah began writing his mystical works, there was a
great need to nnderstand §nfism, which cannot he grasped
simply hy understanding Arahic grammar and a little juris-
prudence. The time, then, was "ripe", as it were, for Malay
e^positions on §ufism to appear, and the person to do just
that was availahle. That there was such a need, there can he
no douht, Ranirr himself many years later was asked hy some
of his "influential friends", presumahly in the court of
Acheh, to clarify some of the most fundamental concepts in
§ufism in Malay But it is also revealed in the anonymous

passage just quoted that expositions in the indigenous
language (Malay), particularly when it is the first of its
kind, and when the words and terminologies used convey
relational meanings and new concepts, are apt to he mis-
understood, and will not all he understood merely through
the process of msny readings and the impressions of many
decades, for even in Ranrri f s time he still had to clarify
what §amzah had heen clarifying, this time through a differ-
ent method of approach - a method of approach more in line
with that of the scholastic theologians.

In the Bustanu’1-Sal atxn, Ranlrl mentions the
arrival in Acheh of two pundits from Makkah in 1582, who
attempted to define the nature of the Rixed Essences

707. H u,jnah | p.3.

306

( al-a^yanu* l-thatoitah. ) . 7< “^ One of tliese was Abu’1-Khayr

iTDnu’ l-ljajar, the author of Al-Sayfu ? 1-Q,a t i 1 previously

mentioned, and the other a man of Yaman, Now in one of his

important verses on the same subject of the Fixed Essences,

5nmzuh writes as though he is refuting someone; contradicting

and even ridiculing certain views on the Eixed Essences that

709

must have "been discussed "beiore he wrote those verses. y
In view of Ranlrl 1 s mention of the dehate hetween the two
pundits mentioned ahove, there is every possihility that
]Jamzah in his verses on the Fixed Essences is refuting the
views of Ahu’1-Khayr ibnu ? l-^ajar in Al-Sayfu j 1-Qati 1 , or
the views maintained in the debate between ibnu’l-IJ a d ar
and Mu^ammad al-Yamanl. If this is true, then that particular
set of verses is written by 5amzah some time in or shortly
after 1582. 710

708« Cf. Winstedt, on.cit ., pp.112-113*

709. "2^16 , pp«33“35* Appendix V, (i). A full expository
treatment of these verses has been given above, pp. 136-14

710. It must be noted tliat Hamzah ! s refutation could also
have been directed against views put forward by
Raniri 1 s uncle, who was in Acheh between 1580 and 1583
teaching logic, rhetoric, ethics and jurisprudence,
and who, dismayed that he could not generate interest
in these subjects journeyed to Makkah to study §ufism,
returning to Acheh a few years later to teach mysticism.
This seems very probable and, moreover, would explain
considerably Ranirl f s chief motive for attacking ]Jamzah
the way he did.

307

It seems to me, on the "basis of my opinion ahout
the Asrar being an introduction to 5amzah's verses and to
the manner in which they are to be interpreted and understood,
that the verses as a whole or a large portion of it, particu-
larly those dealing with ”an exposition of the Science of
the Path and the Doctrine of Divine Unity",^^ are written
after the Asrar and posslbly also after the Muntahl .

Another remarkable thing, aside from the evidence
in the opening lines of the Sharab suggesting that 5 anizia t L,s
prose works are the earliest Malay texts on §ufism, expound-
ing for the first time the §ufi doctrines in systematic and
definitive expression, is the fact that IJamaahis texts remain
the best and most lucid texts on the subject. It is indeed
astonishing that this fact has not been given due notice and
attention.^'^

711. Sha [ ir Jawl fi bayan 'Ilmi>l-Suluk waU-Iawh id.

712. l'he works of 5amzaĔ have been referred to in^Ihe past as
being saturated with Arabic words rendering them unin-
telligible e Anyone who would now study IJamsahJs works
again will agree with me that his Malay is indeed very
intelligible and closely resembles modern Malayi Ihe so-
called unintelligibility of expression, for those who
find it so, in £amzah has for the most part been
largely due to: (I) not being sufficiently acguainted
with the religion of Islam, particularly with the
doctrines of the Sufls; (ii) generalizations based upon
conclusions drawn from studies of merely lesser works

in which so-called Arabic influence predominates; (iii)
the manner in which 5amzah's writings have been presented
which renders the works well-nigh incomprehensible to
the layman. The Arabic words found in them are necess-
ary, for in the event of the introduction of a new
weltanschauung there will always be the adoption of

308

Erom tlie point of view of Malay literature in
general, in addition to tlie introduction of new tectmical
terms and concepts in the Malay language having to do with
philosophy and metaphysics, there is enough evidence that
§amzah introduced new forms of poetry into the Malay
language, I am speaking of the ruba 1 S and the sha 1 ir « In
the preface to his Asrar g introducing his verses and their
commentaries, §amzah explains:

However, hefore you meet with one whose
gnosis is perfect, consider these fifteen
hayts . Ihese [fifteen hayts ] are [composed
ofJ a verse of four lines to eaoh bayt .

Should you fail to comprehend the meaning
of these fifteen verses, consult their
commentaries ..,

new words and the assimilation of new meanings hy old
words - and these are neither "murder n nor "mutilation";
on the contrary, they denote enrichment and the widen-
ing of scope in language. This very same phenomenon of
the "murder" and "mutilation" of the Malay language -
this time, in Malaya for example, through the influence
of English - is taking place again, and the causes must
he attrihuted not to English (in modern times) nor to
Arahic (in earlier times), but to the authors and writers
whose mastery of their own language and the languages
they translate - whether it 'be the words or the ideas -
and whose mastery of the subjects they write are very
much in need of improvement. ¥ith respect to studies
pertaining to the influence of Arahic upon Malay, and
Malay literature, it seems to me that no reliable con-
clusions can he drawn from studies of lesser works
whose very unintelligihility resulting from awkward
arrangement of expression reveals that they were the
works of those who had neither the mastery of the Malay
and Arahic languages nor the total grasp of the subject
matter they translated. More benefit could perhaps he
derived from studies of consistent, intelligent and
systematic works like those of §amzah, Ranlrl and
Shamsu’l-Drn, hy means of a semantic method,of analysis
such aa introduced in this thesis.

309

It is clear tliat the term bayt was already imderstood by the
time I^amzah writes his verses in the Asrar, otherwise he
will ohviously have to exrplain the meaning of hayt ♦ But the
term bayt , as it must have been understood then, means a
half verse - a verse of two hemistichs (mig ra* ), as this was
and still is the meaning generally understood in Arabic and
Persian prosody*^^ ]Jamzah refers to the verses in the Asrar
as couched in the form of the ruba 1 i ,' a verse form of
Persian origin. Yet in fact a ruba*I is composed of two
bayts , as the Persian name for it shows; du bayt , and not
one bayt as §amzah says* However ? !$amzah here obviously means
by ruba 1 I verses composed of four lines, and thus he says so
in order not to confuse his readers who were accustomed to
understand bayt as meaning two hemistichs, which written in
Malay would correspond to two lines. This definition by
§amzah of his own bayt to mean a verse of four lines suggest
that £[amzah is introducing something new to his Malay readers.
]jj[amzah also calls his verses sha 8 irs , and his sha } irs are in

713* Hence the confusion in WilIdLnson ! s Dictionary on the

definition of bayt . Ihe many meanings of bayt in Malay
literature, I suggest, was partly caused by §!amzah 1 s
unconventional use of it. As is shown above, gamzah
already defines his bayt as a ruba 1 1 , and this ruba 1 1 ,
inturn is none other than his sha f ir.

714. See 2016, p.91: —

Asraru’1-'Arifln pun perbuatnya

Ruba’ al~MuTjLaqq.iqin nama baytn ya.

310

faot composed of imits of Trerses of four lines ( ~bayts ). The
rhyme soheme is always AAAA. In tlie true ruba * I the rhyme
scheme is generally AABA, although AAAA is permissible. The
choice of the ruba 1 1 to convey his mystical poems is un-
doubtedly influenced by the works of the Persian §uf£ poets
who have been making extensive use of it as Shah LTi 'matu’1-
Llah and Jaml, for example, both of whom £amzah quotes. In
view of the predominantly Persian influence in the writings
of £amzah; his mysticism, his sources, liis verse form - his
intimate connection with Shakr-i-ITaw, where I have suggested
he was born, and where Persians predominated among the

715

Muslim population, makes very clear now what was once obscure.

715° Another most interesting evidence connected with Shahr-
i-Naw is ]Jamzah 1 s familiarity with_the Ashrafl dlnar
which he uses analogically in Sharab, p.lA.

The Ashrafl dlnar was struck in Mamluk Egypt by order
of al-Malik al-Ashraf Barsbay on December 28, 1425* It
was of the finest gold and remained throughout the
centirry the preferred gold coin in trade 6 Its guality
was so well-established that the word dinar without
qualif^ing adjective meant the AshrafI dinar , and
Ashrafi alternates with dlnar in quotatIons _ as the term
for gold. After the Ashrafl Kad been introduced to
Persia, the name Ashrafl became the usual term for the
native Persian gold coin. ^[amaah^s familiarity with the
Ashrafl could not have been obtained from Acheh, where
by 5 amza h , s time the Egyptian Ashrafl would presumably
no longer be known or used in trade. His familiarity
with the Ashrafl could only have been derived, it would
seem, from Persians who used Persian Ashrafls in their
trade at Shahr-i-Naw. This evidence substantiates
further my point about Persians predominating the Muslim
population in Shahr-i-Naw (see above, pp. 29-30 )> and
reveals that Muslim trade there was most probably in
the hands of the Persians. Eor more information on the

311

This sbudy on the mysticism of §amzah 3?an§url, which
inevitahly involves the study of other writings in Malay on
§ufism; and the discoveries made resnlting from close com-
parisons with the concepts and philosophical and mystical
terminologies of classical §ufls, of the Muslim philosophers
and scholastic theologians, in particular the Mutakallimun,
supported hy the application of methodological concepts in
a modern semantic analysis, have opened hefore our vision
other horizons intimately connected with the historical
prohlem of islamization of the Malays and with a more
accurate cultural assessment of the impact and influence of
the Islamic weltanschauung upon that which was radically
different 0 Throughout this study we are led to see that
the fundamental prohlem was to transform the Malay world
view into that of Islam, as understood particularly hy the
§ufxs # Ihis world view centered around the conception of
heing* The whole vista of intellectual and spiritual
activity which seemed to galvanize the Malays heginning
perhaps from the fifteenth and carried on through the
seventeenth centuries can he said to he emhodied in the
works of their greatest intellectual representative: £[amzah

Ashrafl drnar, see Popper, , Egypt and Syria under
the Circassian Sultans , Berkeley and Jjos Angeies, iy57j
pp^ee also feahino di Borgomale, H.L., Coins,
Medals and Seals of the Shahs of Iran , Hertford, 194-5?
p. 14. " "

312

Panguri* In order to visulaize how h.e fits into this import-
ant phase - perhaps the most important - of the islamiaation
process I would like to pnt forward the general outlines of
a theory of the islamization process in the Malay-Indonesian
Archipelago hased on every relevant fact and idea stated,
referred to and implied in this stndy. Before this can he
done, however, it is necessary that some coherent hackground,
even if only a skeleton survey of the pre-Islamic cnltural
hackgronnd, pertaining to matters relevant to the conception
of heing, will first have to he attempted.

At the outset I declare my agreement with van Leur
that Hinduism, as the Malay-Indonesian peoples practised it,
was merely a snperstructure maintained hy the ruling group
ahove an indifferent community* The Halay-Indonesian
community’s participation in Hinduism was a necessary
influence from ahove; the religion was imposed upon the
community hy the authority of the ruling group» The Halay-
Indonesian society was therefore not a Hinduized society;
rather the Halay-Indonesian ruling groups were legitimized
sacrally hy an Indian hierocracy.

716, Oonsult van Leur, J.C., Indonesian Trade and Society ,

The Hague, 1955» pp.89-110. The same conclusion can
he said of the Malay-Indonesian community's participa-
tion in Buddhism, particularly as manifested in Java.

313

Both Hinduism and Buddhism have heen clothed in the
garment of symholic fox’ms that tend to he more anthropomor-
phic than ahstract; and this is true indeed not through any
lach of profound philosophy, hut, it seems to me, to the
proneness to underline the aesthetical rather than the
intellectual elements of philosophy in religion, This clearly
defined characteristic of these great religions happens to
coincide with what appears to he the dominant natural
tendency in the Malay-Indonesian world view ,' ( for in their
active, selective assimilation of Hinduism and Buddhism on
their own initiative, they appear to have ignored the pro-
fundities of Hindu-Buddhist philosophy and metaphysics in
favour of what was less complicated and more readily accept-
ahle to their own world view, What philosophy they took they

717* My conclusion on the tendency for the Malay-Indonesian
world view to underline the aesthetical rather than the
intellectual elements of philosophy is derived from a
comparative study of the non»Islamic and Islamic classi-
cal literature, from general ohservation and from
knowledge ohtained from works of scholarship on relevant
suhjects* Ihis view seems confirmed hy the works of the
modern Indonesian literatus Sutan Takdir Alisjahhana,
whose more extensive scope, hut different method of
approach is given in his recently puhlished works:

Values as integrating forces in Personality, Society
and' 'Culture /^Unlyersity of Malaya Bress, Kuala Lumpur,
T9<o£'i anT 1 IĔndonesia t s social and cultural reyolution ,
Oxford University tmss, Kuaia Bumpuc, 1960, chapter
on ’Ihe Prolificness of the Arts’,

514

transformed into art at the eispense of tlie rational and
intellectual elements. It is signiiicant, with respect to
Hinduism, that the religion as was popularly understood
seemed to have radiated not necessarily from direct Upani-
shadic sources, hut more from the artistic formulations
depicted in the Mahabharata and Bhap;avad-glta , which in
comparison with expository works on ?edantic doctrines, have
heen copiously translated first into Javanese and then from
the Javanese into Malay.^^ Ihe original Mahabharata and
Bhagavad-gita , particularly the latter, are by no means
merely epical, romantical, or mythological in character -
hut in the translations it was these aspects that were
emphasized* In Hindu-Javanese and Hindu-Malay literature, it
would he no exaggeration to say that epics, romances and
mythologies predominated whatever else there were and
apparently the nuiber of copies was determined hy its
popularity in court, which usually chose in favour of the
epics, romances and mythologies. Io cite one significant

718* As far as I know there has been no Javanese translation
of the Upanishads, or even full expository translations
of the Hindu doctrines according to the Yedanta, in
spite of centuries of Indian-Hindu influence. Neither
has there been, as far as I know, any translations of
works of_Buddhist theology and philosophy in Malay.

The Qur*an, however, has heen fully translated with
commentary in Malay in the second half of the seven-
teenth century*

315

example, Prapanca's works, wliich were mostly of erudition
rather than effusions of the poetical spirit, were criticized
hy the female critics at court so that even his most famous
work, the Napiaiya Kertagama , has come down to posterity in
one manuscript . Although it may he conceded that Old

Jaranese literature emhodied much that was philosophical
such as, to mention one example out of the few, the Ar ( juna
Wiwaha of Mpu Kanwa, written over three centuries hefore the
Nagara Kertagama , yet most were in poetic form, as is the
case with the Ar,juna Wiwaha » lacking exposition and comment-
ary, so that they were not really meant for the general
puhlic* r Por this latter group, the philosophical-mystical
world view envisaged hy the poets of Old Javanese literature

719. Cf. Pigeaud, T.G.Th*, Java in the 14th Century , the
Hague, 1962, (£ vols.), vol,4, p,5^&*

720. The Ar.juna Wiwaha was again meant for th.e court - of
kingMrlangga. After islamization spiritual refinement
and knowledge was shared with the people^ the intellect-
ual and rational impetus conveyed hy §ufr and Mutakalli-
mx literature was not only meant for the courts, hut
perhaps more so for the people in general. The existence
of numerous copies of treatases on metaphysical topics
expounding a cosmology and ontology that can he traced
hack to well knovm classical §ufis, Mutakallimun,
Palasifah, and further hack to Plotdnus, Aristotle and
Plato demonstrate that Islamic-Malay literature was
neither the preserve of the courts nor determined hy
their values, hut was more democratic than the past in
the selection of its audience and readers, Purthermore
the ahove mentioned type of Islamic-Malay literature
was neither meant nor used in any way for court rituals
or sacral purposes, hut for the consolidation of
islamisation in its process of conversion of the spirit
which is outlined in the next few pages.

516

was glimpsecL in the wayangs (theatres); filtered, as it were,

721

again through the medium of art. f No douht the dootrine of
the Stman as propounded in the Bhagayad-grta was known, and
made to run through the veins of Hindu-Javanese and Hindu-
Malay literature, hut it is still to he argued whether there
was anything really deep, in the sense in whioh it is under-
stood in the Hindu doctrines, No one oan he certain - for
so far there has heen no sure scientific way of ascertaining
- that the philosophical and mystical elements of Upanishadic
Hinduism that trickled through the sieve of art into Javanese
Malay literature hefore Islam were understood hy the Javanese
Malay interpreters and their puhlic in the same sense in
which they were understood hy the Hindu sages. The doctrine
of the Atman interpreted as the Brahman "lodged within" the
individual heing was more likely taken in the literal sense -
particularly hy the people in general - for in this sense it
would he more congenial to the autochthonous world view of
the Hindu-Javanese-Malay in which animism continued to
dominate,

721. In The Eomance of Amir Hamza in Java (Bingkisan Budi,

Leiden," pp.'255-240')', "TIi".' Elgĕaud maĕes -BEIs-

interesting remark: "Almost all myths, history, stories
and tales written in Javanese have heen turned, at one
time or another, into plays for the various kinds of
theatre or theatrical dancing in which the Javanese
excel." - p.236.

317

Tlie same could be said of Buddbism in its contact
witli tlie Malay-Indonesian peoples. For many centuries, from
the sixth to the eleventh centuries, Bumatra seemed to have
been a great centre of Buddhism and Buddhist philosophy. Yet
the influence of the Buddhist clergy in Sumatra did not seem
to have made any impression in the realm of philosophy - but
again in that of art. It is significant that this artistic
manifestation should have occurred in Java in the form of
the great Borobudur, the Chandi Mendut and the Chandi Sewu
complem. We are told in the late sixth century of the exist~
ence of one thousand Buddhist mohks in Sumatra, where
Buddhist philosophy and theology flourished; of the venerable
Atisha, the great reformer of Buddhism in Tibet, who had sat
at the feet of Dharmakirti, high priest of the Buddhist
clergy in Sumatra in the early eleventh century* Considering
the powerful influence of the Sumatran Buddhist clergy in
being able to produce or train from among them one who would
rise to the eminence of a reformer in a distant land, it
seems strange and surprising that Buddhist philosophy did
not seem to spread its influence in Sumatra itself. Was it
perhaps that Buddhism, not being a missionary religion
charged with an expansive missionary movement, was not really
interested in imparting a new world view to the Sumatrans
themselves? Or was it that the Buddhist clergy were not
mainly composed of indigenous people, but of people from

518

Bengal wlao came to Sumatra to find peace and seclusion for
the purpose of meditation; who regarding Sumatra as a
retreat shut themselves in their monastery ohlivious of the
outside world around them? We have no firm evidence of the
Malay language ever heing used to convey Buddhist theology
and philosophy, even in the sense in which the Javanese
language has heen used in connection with Hinduism, Gould
it have heen that the Malay language was then not yet
developed as a medium for philosophical concepts and ideas?
Neither the Hindu-Malay nor the Buddhist-Malay, as far as
we know, have produced any thinker or philosopher of note,

The reputation spread ahroad of the Malay-GCndones-
ian peoples - particularly in Java - as heing refiners of
great cultures, who excelled in syncretizing the great pre-
Islamic religions such as Hinduism and Buddhism, in the
sense of fusing and hlending them, has no firm hasis* If
Kertanagara practised the Siva-Buddha cult and finally
assumed divinity as a Buddha-*Bhairava in 1275» this does not
necessarily reveal the possihility of fusion hetween Sivaite
Hinduism and Mahayana Buddhism, It would simply reveal
that the king, heing ruler of hoth Hindus and Buddhists,
would logically unite within his person the divinity
worshipped hy hoth religious groups in order to enhance his
charismatic sway over the people. As Rassers and others have
pointed out, the term 'syncretism* must he regarded with

319

some degree of caution in this respect; perhaps ^parallelism*
would better descrite tlie fact, and this is clearly 'brouglit
forth in the significance of the story of G-agang-aking
and Bubukshah. f ' 7 ^^

Unlike Hinduism and Buddhism, Islam is traditionally
linked with the West. It carried on the traditions of Judaism
and Christianity, and by the time it came to the Malay-
Indonesian Archipelago, it brought with it also important
elements of Greek philosophy such as conyeyed by Plato,
Plotinus and the Heo-Platonists. Apart from these elements
of Greek philosophy it brought with it also its own contribu-
tion to philosophy - the elaborate theory of atoms, accidents
and substance of the Mu’tazilah, al-Ash’arx and the later
Mutakallimun. Ihe islamization of the Malay-Indonesian

722* Cf. Rassers, W.H., Pan.ji, the culture h ero , the Hague,
T959i pp.65-91.

725. Western scholars, with the exception of perhaps certain
Western orientalists, have tried to ignore this genuine-
ly Islamic contribution to philosophy, maybe due to
too much indulgence in Maimonides who reported that
everything the Muslims, Mu*tazills and Ash'arls have
professed concerning these subjects, have been borrowed
from the Greeks and Syrians ( The Guide of the Perplexed ,
Chicago, 1963j 1.71[p*177])• Maimonides r remark is
rather sweeping and is still a debatable point. While
it is true that some Greek and Syrian thinkers have
challenged Aristotelianism, and have held atomistic
theories of nature, it cannot be said that theirs were
fully developed into well-defined systems as the elab-
orate Mutakallimun theory was. Purthermore the Muslims
were not merely Translators of the Greeks. Their phil-
osophy centered around concepts mainly influenced by
the Quranic world view. This world view is non-Aristot-
elian in nature - it is a world view that Korzybski.
would perhaps define as "non-elemental" as against the
"elemental" world view of Ar±stotelianism a

520

Archipelago stiould therefore not be compared» it seems to

me, with the earlier hinduiaation, as has been traditionally
724

done. It vrould he more relevant to compare the islamiaa--
tion process with Western elements, and to a certain extent
with the influence of the impact of Islam upon Europe in the
Middle Ages in the manner Pirerme has shown ; ( y for in
several respects certain factors were similar, primarily the
introduction of rational and intellectual elements whose
profound effect, generally revealed in the language in which
these elements are cotiched, was to introduce a world view
aimed not so much at the conversion of the 'body', so to
speak, but more so the conversion of the spirit. Erom the
point of view of cultural history it would also be relevant
to compare the impact of the Islamic we11anschauung upon the
Malay-Indonesian world view, with that of Islam - in particu-
lar the Q,ur’an - upon the Arabs, their language and the
revolutionary changes that have been reflected in it as

manifested, for example, in comparative studies of the

_ 726

Jahiliyyah and Islamic world views.'

724. The best example is Schriehe, 5«, Indonesian Sociologi -
cal Studies , the Hague, (2 vols1955-1^7» see rele-
vamb sections on the penetration of Islam in the
Archipelago and Appendix II of vol«2.

725« Pirenne, H., Mu hammad and Gharlemagne , translated by
B* Miall, LoncJon, 19^-G, chapterl, part II.

726. The most lucid accounts and the most recent and new in
their methodological approach, in my opinion, are the
comparative studies of Professor T. Izutsu of Keio
University, Tokyo. Por some of his relevant works and
other relevant references, see above, notes, 11, 578.

521

Islam came to the Malay-IncLonesian Arohipelago, I
suggest, not as one identical historical process vrhich
merely gained momentnm throughout several centuries. Ihe
islamisation process, from the evidence we have of religious
and mystical literature, must he seen, it seems to me, as
proceeding according to three phases which may hriefly and
generally he clearly distinguished as follows:

(i) the conversion of the Malay-Indonesians in which
jurisprudence ( fiqh ) played the major role of interpreting
the religious law ( shari 1 ah ). In this first phase of the
process one can generally say that it was a conversion of
the •'hody 1 • By conversion of the ^hody’ I mean aooeptance
of the religion hy strength of faith not necessarily accom-
panied hy an understanding of the rational and intellectual
implications such acceptance entailed, It is possihle to
conceive, therefore, that in this first phase of the islam-
ization process many fundamental concepts connected with the
central Islamic concept of the Divine Unity were still vague
in the minds of the Halay-Indonesians; and they were under-
stood in an opaque sense, some of their old concepts over~
lapping and clouding or confusing new ones.

(ii) the continuation of the process descrihed in (i),
hut in this phase the major role of interpreting the relig-
ious law have passed on to mysticism ( ta g awwuf ) and other
rational and intellectual elements such as dialectics (kalam)

322

and theology. In tliis phase §ufism and §nfl writings primar-
ily, and the writings of the Mu^akallimun played the dominant
role, and tb.e aim was the conversion of th.e spirit. By this
I mean that the fundamental concepts introduced in the
Islamic weItanschauung , some of which were still understood
in the opaque sense influenced, as it were, hy the old
we Itans chauung , were expounded and defined so that they
could he understood in hoth the transparent and semi-
transparent senses;^^

(iii) continuation of (i) and the consummation of (ii),
which has heen largely successful. What is important is not
so much to discover the possihility that the islamization
process underwent three distinct hut not separate phases
generally from the heginning of the advent of Islam in the
Malay-Indonesian Archipelago to the present day, for it
ought to have heen ohvious that the more mystical philosoph-
ical and theological elements in religion should usually he
preceded hy general acceptance of the religion on the hasis
of faith (I mean hy faith hoth its aspects of irnan and islam ),
and the exbernal expression of this faith hy works ( 1 amal ),
fortified hy a firm foundation of law. VJhat is indeed more

727* In case the meanings of the semantic terminologies I
have used here, such as opaque, transparent and semi-
transparent, are not self-explanatory, please consult
relevant escplanations in Ullman^s and Isutsu's works
cited in note, 11 ahove.

325

important is to discover in what periods of history these
phases hecame noticeahle as such, so that a particular
period can he distinguished from another, for such a dis-
covery would throw considerahle light on the history of the
Islamisation of the Malay-Indonesian Archipelago itself.
Proyided we understand - as I have noted ahove - that the
phases are not separate in the sense that one ceased at the
emergence of the other, I suggest that the first phase,
hecame more noticeahle perhaps from the twelfth century,
when historical evidence so far imply the existence of large
numhers of Muslims in the Archipelago and the heginnings of
Malay Muslim kingdoms, and dominated the process of islamiza-
tion up to the fifteenth century, when the second phase
noticeably hegan to take over* Ihe second phase continued
to dominate the process up to ahout the end of the eighteenth
century# The evidence that I wish to marshal in support of
this theory are mainly derived from a study of the mystical
and religious literature - the hest examples of which are
the works of ]jj[amzah here presented - since these are to my
mind the most convincing and indeed the most releyant to
any study of tlie process of islamization.

As far as we know, going hack from the fifteenth
century, it was the fifteenth centiu?y - the first half of
the century, to he precise - and the centuries hefore that,
that reyealed a predominance of works on Muslim Law and the

324

high positions ocoupied by jurists (fugahji2.) in the courts
of the Malay kingdoms. 1 ' 7 ^ In this period there was hardly
any mention of §ufls at court } or of §ufr works or discus-
sions on mysticism on the scale that was to come« The
H ikayat Ra t ja»Ra t ja Pasai , the oldest extant Malay chronicle,
mentions again jurists - Sayyids from Persia - who lived in
the court of al-Malik al-^ahir in the first half of the
fourteenth century in the capacity of religious advisors
to the Sul$an and his sons.*' 7 ^ Theae were possihly the jurists
Ihn Bai^u^ah mentioned he met when he visited the Sul£an's
court in 1345-1346.Although even tlien Ihn Ba^u^ah
reported that the Sui^an was a lover of religious dehates
and discourses, and had himself surrounded hy Ulama* and
Pugaha* , it is possihle to assume that dehates on mysticism
and philosophy centering around the fundamental conception
of heing were not discussed, or if discussed, were not
conducted in masterly style, as later was to happen. G?he
first mention of a serious §ufl work, the Durru* l-Man gt um of
Shaykh Ahu Is£.aq, a §ufl of Makkah - which has heen mentioned

728. Por the extent and nat\n?e of these works on Muslim Law,
see for example, Juynholl's work cited in note 706.
ahove.

729* The Sikayat Bana-Ra,ja Pasai is said to have heen written
hetween ±35o and hefore 1524. The version I am quoting
helongs to Raffles Ms. no.67* Gatalogue of the R.A.S.
London, romanized hy J.P. Mead in the J.R.A.S.S.B.,
March, 1914, pp.17 follj»

730. See Travels of Ihn Battuta h in Asia and Africa , trans-
lateU" 'by H.A, R. Gihh, ionhon, 19297 PP * 273~foIl •

325

previously - was during tlie reign of Sul£an Man§ur Shata. of
Malacca in 1459* It was after ttais period ttaat more and more
emptaasis on mysticism became noticeable* But, as ]Jamzab
revealed in tais verses I mentioned and quoted in several
places, it was again ^urists, or in any case men wtao were not
ttaorougtaly grounded in mysticism, wtao attempted to discuss
and expound §ufl concepts ttaat increaaingly and persistently
demanded exposition* Pundits arrived from Maktaata to debate
and write about ttae Pixed Essences, and it is significant to
note ttaat wtaen Raniri l s uncle arrived in Actaeta expecting to
teacta logic, rtaetoric, ettaics and jurisprudence in 1580 -
presumably on ttae assumption of tais knowledge of ttae practice
in ttae past - tae taad to be disappointed, and taad speedily
to acguire knowledge in mysticism in Makltata before tae could
return to meet ttae popular demand*'' 7 ^ Ptais was ttae period
^amaata wrote followed by Staamsu’l-Din of Pasai, wtao - it is
significant - even became Staayktau’1-Islam of ttae kingdom of
Actaeta* Ttais was ttae period of ttae first Malay written
escpositions of ttae §ufi doctrines began by §amzab and carried
on assiduously by Staamsu’l-Din and Ranlri. Itais was ttae
period ttaat Ranlrl found fit to translate into Malay - arnong
ottaers - ttae famous Staarta al-^Aga^id al-Fasafiyyata compiled
by al-Taftazani* Ttais was ttae period of ttae first complete

751. See above, pp. 305-306.

326

Malay translation and commentary o£ the Qur’an done ty
1 Ahdu 1 l~Ra * u£ o£ Singkel a£ter al-Bay£awI 1 s iamous work.

This was in fact tlie period of the prolificness of Malay
writings on §ufism and rational theology. After ‘Ahdu’!-
Ea ,; uf, at the heginning of the eighteenth century, this
prolificness decreased, and although works on §ufism continued
to he translated, paraphrased and summariaed right up to the
nineteenth century, the second phase of the islamisation
process has passed, for the conversion of the spirit has to
a considerahle extent heen accomplished and consolidated.

What X mean when I said that perhaps the most important
period in the process of islamization was the second phase
is precisely this: that in the second phase §ufx metaphysics
predoioinated the interpretation and consolidation of Islam;
that it was through §ufism that the highly intellectual and
rationalistic religious spirit entered the receptive minds
of the people, effecting a rise of rationalism and intellect-
ualism not manifested in pre-Islamic times; that this
emergence of rationalism and intellectualism can he viewed
as the powerful spirit that set in motion the process of
revolutionizing the Malay-Indonesian world view, turning it
away from a crumhling world of mythology, which can he
compared with the Greek world in the Olympian era, to the
world of intelligence, reason and order; that it emphasized
the helief in a God whose Power is governed hy Wisdom, whose

327

Creative Will works in accordance with Reason; that it
emptiasiz,ed Man as ttie epitome of Creation, whose very
essence is rationality which is the connecting link hetween
him and Reality; that, finally - to use a pregnant remark -
it prepared the Malay-Indonesians, in a sense, for the modern
world to come•

Ihe most remarkahle thing during this second phase
of the islamisation process was the emphasis laid on one
identical factor throughout, which reveals that this factor
was regarded as of utmost importance due to its fundamental
nature - an.d this is the conception of heing* Rrom the time
immediately preceding that of 9 am zah up to Ranirl^s time all
the magor dehates, discourses and writings we know of
revolved around this concept* The significance of this seems
to me clear, in that hore we have the first real coming to
grips with the fundamental prohlem that must have plagued
the Malay-Indonesian Muslims since the coming of Islam until
then: the prohlem of the relationship hetween God, Man and
the World, the solution to which will have heen none other
than the answer to the perplexing q.uestion: f What is heing?' •
Ihat the conception of heing was a prohlem was due to the
definite existence of conflicting notions ahout it, and these
conflicting notions arose hecause the Malay-Indonesians were
now Muslims and the old conception of heing clashed with the
new* Such a prohlem did not apparently exist in Hindu-

528

BucLdhiat times ior Hinduism and Buddhism did not demand the
conversion oi the spirit, or perhaps they were interpreted
in such a manner as to render non-existent the prohlem of
the conception of being* As far as Hinduism and Buddhism
were concerned, the manner in which they were interpreted,
where the conception of heing was concerned, was to identiiy
it with their own world view which was hasically dominated
hy the notion of corporeality filling space, heing 'contained !
in something, This somewhat Parmenidesin conception of heing
was congenial to the animistic notions held hy them ? for
even their spirits were indeed in some sense non-ahstract,
subjected as they were to l being contained in* some thing*

This hasic definition, loose as it may be, of the old Malay-
Indonesian vision of heing, seems to me quite accurate; for
not only is it suhstantiated hy the literature and the
vestiges of ancient practices we still ohserve today, hut
more important perhaps, hy the testimony of the hasic con-
cepts underlying such key words as ada, tiada, isi , diri and
t iadi «^^^ It would therefore not he surprising if the Hindu-
Malay or Javanese were to have understood the concept of
the Itman as the Brahman "lodged within" the individual
heing in the strictly literal sense, for it was in this same
sense that some Muslim Malays and Javanese understood the

732* See above, chapter V*

329

Ooncept of tlie Self ( dlri ; nafs ) as th.e God

1 in' Man. < ' 7 ^

733* On a study of the Javanese Siiliik literature see

Zoetmulder, P.J. Pantheisme en Monisme inde Jayaans che
Soeloek Litteratunr ! (diss.), ^ijmegen, 1933* Zoetmulder
mentions that the doctrine of the God in Man, which in
§ufism is the doctrine__of the sirr , corresponds to the
Hindu doctrine of the Atman. In Javanese suluk litera-
ture this doctrine is designated as (a,) rasa (essence,
taate, etc*); (h) rahasia (secret, mystery); (c) urip
(life); and (d) siiksma (the immaterial soul), witK
(a) and (b); .. (e) and (d) each running together

(see pp. 420-421). It_must be noted, it seems to me,
that if in Javanese §ufl literature it is found that
terms referring to the Hindu doctrines according to the
Vedanta have been employed in the correct sense, this
fact might not necessarily indicate that the doctrine
of the Atman, for example, was understood in the Hindu
period in the correct, original sense; for it could
well have been Islamic influence (through the Sufl
interpretation of the relevant Hindu doctrines; that
have contributed such interpretations• It is well known
that the §ufrs on the whole saw eye to eye with_the
Hindu Sages in these matters. The coming of Islam to
Java, then, could also be aonceived as effecting a
corrective influence in the interpretation of_the Hindu
doctrines carried out through the medium of §ufx liter-
ature. Pollowing this very important point, lt could
be conceived as more likely that the 1 conflict’ which
most scholars on the subject think they see between
Islam and Javanese Hindmism, as manifested in Javanese
§ufl writings which - they say - were deliberately and
consciously made to hark back to the old Hinduism thus
indioating Javanese resentment towards Islamic encroach-
ment, does not really indicate conflict, but an
ingenious missionary technique deyised to bring the
Javanese around to the Islamic (§ufl) point of view.
Ingenious Muslim missionary techniques making use of
what would be regarded as familiar mediums, closely and
intimately linked with old concepts and old weltansch -
auung, seems to have been resorted to by WuslTm
missronaries in Java in the past. One that is a well-
known fact was Suuan Kalijaga^s use of the wayang to
spread Islam in Java,

330

^amsahds writings, espeoially his verses, without douht
reveal that many have interpreted the doctrine of the Self
( diri : nafs) in the sense of the indwelling of God in the
human individuality or ego ( diri yang zahir ) - so that God
is ’contained in’ man, or that He 'iills* man, a notion
closely connected with the doctrine of incarnation ( hulul )
condemned hy the §ufis,^^ Ranrri • s attacks against the
Deviating Wuoudiyyah centered around the same issue* The
root of this problem was precisely the opaque manner in which
the old pre-Islamic Malay-Indonesian conception of being as
couched in the word ada iriewed the new Islamic conception of
being. The first time in Malay writings we find ada applied
relationally to convey transparent and semi-transparent
meanings in the context of the Islamic conception of being
is in the writings of §amzah.^^^ It indicates a conscious

734* On his verses showing the practice of some people being
influenced by the old conception of being, see above,
pp * 41-4-3 •

Another example from 2016 , p*56:

DhatNya itu tiada berkiri-kanan.

JahirNya da 5 im tiada berkesudahan,

Tiada ber§ifat belakang dan hadapan.

Manakan dapat manzil Nya kau adakan?

His Essense has no ’left* or ‘right’,

His being manifest is always, without end,

His Nature does not have a •back’ or a ^iront’

How can you ascribe existence of place to Him?

For the profane type of the doctrine of the Self, see
above, pp. 51-56.

735* See above, pp. 275-290.

331

attempt on Ijtamzab.’s part to include within its basic meaning
new concepts tliat wonld gradually effect the desired semantic
change according to the influenco of the Islamic mystical
context ? but such a development apparently never tooh place,
even though to a certain extent 9 amz ' a t L ’ s successors used ada
in their writings in his relational sense* By the time Ranlri
wrote and after his time we find less and less of the use of
ada in 9 am z a k’ s sense, and the reason for this seems to me
clearly hecause ada is a word that would always be susceptible
of opaque connotation and for this reason it would be danger-
ous to establish its use as a mystical term, particularly
having to do with God^s Being, 0?he same kind of problem
existed in Muslim philosophy in connection with the word
maw.jud , until finally the philosophers had to introduce a
new word huwiwah , so that they could rely on the accuracy
of what they intend to mean*'' 7 ^ In the case of Malay mystical
literature, the word wu.iud became established to mean being
in the abstract sense* and it was assimilated and adopted
into the Malay-Javanese mystical vocabulary* The history of
the term wu,iud and its intimate connection with Muslim
philosophical and mystical vocabularies, and its foreign
(Arabic) origin were sufficient enough to guard it against
being understood in the same sense as ada , and ada - in spite

736. See above, p. 252

332

of the ahstract uses to wh.ich it had been put by the §ufis -
continued to this day to convey the old basic meaning.

One of the most important single cultural phenomenon
directly caused by the influenoe of Islamic culture,and
especially this second phase of the islamization process,
was the spread and development of the Malay language as a
vehicle, not only for epic, romantic and historical litera-
ture, but even more so for philosophical discourse. Ihe use
of Malay as the language of Islamic philosophical literature
in the Malay-Indonesian Archipelago enriched its vocabulary
and technical terminology considerably and was one of the
paramount factors that displaced the hegemony of Javanese.

It is important to note that the stories in the Mahabharata
epic and many others of Hindu origin were translated into
Malay from the Javanese. The latter’s influence on Hindu-
Malay literature was predominant. But a preponderant number
of Islamic philosophical writings in Javanese are of Malay
influence, and there is indeed a large number of Javanese
translations from the Malay - such as for example some of
the works of §amzah - whereas there is hardly any from the
Javanese into Malay. Connected closely with this phenomenon
another important point is that with the coming of Islam, it
was the Malay kingdoms as opposed to the Jayanese (i.e.
Sumatra represented by Pasai and Acheh, and the Malay
Peninsula represented by Malacca) that played the dominant

333

role in the spread of Islam and Islamic theology and philos-
ophy (mysticism) in Java and the whole of the Malay-Indonesian
Arcliipelago, In the spread of the Malay language used as a
medium for religious, philosophical and mystical literature,
there seems to he no doubt that Pasai played the dominant
role, Such was Pasai’s role even at the height of Malacca’s
glory, for it appeared to he the custom in Malacca to refer
the above types of literature to Pasai for authoritative
interpretation,7^7 ^amzah himself, when referring to the
Malay language, speaks of the language of Pasai; and appar-
ently , Ahdu , l-Ra’uf of Singkel, the earliest translator of

738

the Qur’an in Malay, considered good Malay to he Pasai Malay.

As I have indicated earlier, this theory of the
periodiaation of the islamization process has an important
hearing upon any theory of the Islamization of the Malay-
Indonesian Archipelago, Several theories of the Islamization
of the Archipelago have heen put forward, notahly hy Schrieke
and van Leur in their works cited, Detailed criticism of
their theories, however, is hest done elsewhere, hut two
important points will have to he made here as they are
directly connected with several points stated in the pre-
ceding pages of this chapter, These points indicate rejection
737* See Se.jarah Melayta , Chapter XX.

738, For ^amsah^s" rererence, see Muntahi , p,127; Winstedt
( opocit ., p_,113) notes that rn''a' Batavian manuscript
of his Mir’at al- T ullah , ^Ahdu^l-Ra^uP in the preface
states that no't' heihg adept at Malay he got the help
of two experts to wrmte the treatise in the language
of Pasai,

of two important and generally acoepted notions abont the
Islamization of tlie Arcliipelago: the first is Scto?ieke's
theory that the intensification of Muslim missionary
activity was due to a "race” with Christianity at the coming
of the Portuguese in the sixteenth century; the second is
the generally accepted idea that India and Indians played
the major role in hringing Islam to the Archipelago» Ihe
hasis of Schrieke f s theory is the ohservation that consider-
ing the prohahility that Arah settlements had heen estahlished
on the coastal regions of Sumatra as early as 674- and 878;
in Java in 1082; in Champa in 1039; in the Malay Peninsula
in 878 and in 1302, we discem little missionary activity
when compared with the spread of missionary activity among
the Muslims at the end of the thirteenth century, which in
the fourteenth century increased in momentum s dominating the
entire Archipelago in the fifteenth century. Schrieke con-
cluded that this was due to the coming of the Portuguese who
hrought Christianity along with them. There was a "race"
with Christianity. Aside from the fact that Muslim missionary
activity had begim its intensification, almost a century
hefore the Portuguese and Christinaity appeared on the scene,
spreading Islam to many parts of the Archipelago, Malacca,
which the Portuguese captured in 1511, had long heen the
headquarters for the Muslim missionary invasion of Java.

Hence the saying: * Java was converted in Malacca 1 . Purther-

more, Christian missionary actiyity - when it came - could
tiar&ly "be said to have constituted a serious rival for a
"race” to occur# While we conce&e that the appearance of
the Portuguese and Christinaity in the Archipelago must have
had some effect on the historical process of the spread of
Islam, we maintain that their role had been magnified at the
expense of other more important factors„ Now the second phase
of the theory of the process of islamization suggested here,
which was perhaps the most important phase, coincided with
the period Schrieke observed as the period of intensification
of Muslim missionary activityo Would not this second phase
of the islamiiaation process as outlined here and the comple~
mentary role of Malacca as. the headguarters for the mission-
ary invasion of «Tava be more relevant than the Portuguese
and Ohristian factor in directly influencing the intensifi-
cation of Muslim missionary activity in the entire Archi-
pelago? On the role of India and Indians in the spread of
Islam in the Archipelago - this too has been magnified* The
evidence of written sources such as the religious, legal
and mystical literature point to the Middle East as the major
spiritual influence» The sources of those works were either
Arab or Persian, hardly In&ian* Known early missionaries too
were Arabs and Persians* India was the springboard for the
Mi&dle-Eastern missionaries, large numbers of which came
from the ^la^ramawt in South Arabia, as indicated by their

336

fam±lies who to this day have settled in Simiatra, Halaya
and <Java« Even nissionaries who came from India direct, like
Ranlri, did not reflect the Indian milien, but rather that
of the Hiddle East (of ^a^rarnawt in Ranlrl 1 s case), Hystical
polemics in India like those of Al^mad Earuql Sirhindl and
Shah ¥al!yyu’Llah did not leave traces in the Halay-Indone siai
Archipelago, nor were there any traces in connection with
Akbar’s Dln-i-Ilahl, or other peculiarities of ‘Indian Islam 1
found in the Archipelago, which one would generally expect
to find if indeed Islam had come from India conveyed by
Indians. Some of the so~called Indian influences could well
have been the vestiges of the old contact with India and
with Hinduism and Buddhism still to be found after Islam±za-
tion.It would be more correct to maintain that a great
deal of material Islamic influence came from India without,
however, concluding that the spiritual Islamic influence also
came from India, Horeover, on the spiritual aspect the earlie;
one goes back from the seventeenth century the more definitel;
one finds that almost all works on religious law, philosophy
and mysticism were of Arab-Persian sources and authorship -

739* It was most likely this type of Indian influence that
I have referred to in p.41, above. But even if the
Indian influence described there came from Islamic
India, that would not have made much difference to the
above contention that the role of India and Indians in
connection with Islam±zation of the Archipelago has
been unduly magnified 0

337

even if some of them might have *been written in India. Apart
from the works cf Eaniri, who gnotes aiways non-Indian
anthors and sonrces, another Indian work known in Acheh at
the time was Al~Tuhfah al-Mnrsalah ila ? I-ITabl "by Fadlu’Llah
al-Burhanpurl who, like Ranlrlj also did not reflect the
Indian milieu*^^

With the exception of Acheh, all other areas in the
Malay-Indonesian Archipelago were converted to Islam during
the second phase of the islamization process in which
mysticism predominated. This accounts for the notion, among
others, that §ufls were the disseminators of Islam in the
Archipelago, and that Acheh, compared with the other areas,
appears more consolidated in Islam« That Acheh appears more
consolidated in Islam particularly in comparison with Java
seems to me not only because it was the first part of the

740* The doctrine of the seven grades mentioned in the

lu]j.fah, which was not necessarily developed in this
^Ureatise, seems to me to he a 'clariiied* version of
the Sufi doctrine of the stages of determination of
Ahsoiute Being. In §amzah's schema of ontological des-
cent the first, second and third determinations are
uncreated, the third determination having the douhle
aspect of heing uncreated or created depending upon the
point of view from which it is envisaged. In the lu hfah
only the first and second determinations are uncreated 1
- the rest are created* Ihis simplifies the prohlematic
third determination, and makes the distinction hetween
God and Man more clearly* It is most significant that
the luhfah should appear in Acheh during the second
phase olT^lie islamiaation process when the consolidation
of the conversion of the spirit was at hand, for it
would certainly help clarify the conception of heing
whioh was the crux of the prohlem of conversion of the
spirit* See further, ahove, pp* 120-121; 139-140(5);

145; 260-265.

The Iul^fah has heen translated into Malay and Iavanese.

338

Archipelago to receive Islam long belore the otliers, but
also to experience the dominant role of jnrisprudence in the
first phase of the islamisaticn process, The dominance of
jtirisprudence and jurists in Acheh during the first phase
does not, however, preclude §ufls from heing the dissemina-
tors of iBlam from the very heginning and during the first
phase itself, for the characteristics of the first and early
propagators of Islam - from what we know in availahle sources
- reveal traits peculiar to §ufls.

PiLRT II

340

IITTRODUOCDIOH

The only romanized Malay edition of the knoi-m works

of §amzah Ean^uri to he published to date appeared in 1933•

It had been prepared by Johan Doorenbos of Holland as a

dootoral dissertation to satisfy the requirements of the

University of Leiden. The works presented are various

mystical rerses taken from manuscripts in the Leiden

741

University Library, and a fragment from van de Wall ’ s

Collection.^^ Also included in the edition are two prose

works of IJamzah: the Asriu?u ? 1- 1 SrifIn and the Sharabu’ 1-

* Ashigln (also called Z inatu ? l-Muwah h ldln and Asraru’1-

1 Ashigln )• Both were taken from manuscripts belonging to the

Snouck Hurgrono© Collections .743

Another version of the Sharabu* 1- [Ashigin is the

Banten version found in Cod. Or. 2016, but although Doorenbos

has made use of this version in conjunction with his work on

the Sharabu* l-^Ashigln in Cod. Or. 7291 (II) * he has not

744

given us the full text of this manuscript.' The edition of
all these works of 9amzah, both the verse and the prose, has
been briefly annotated.

In fairness to Doorenbos, we must concede that he is
to be applauded for his painstaking efforts in bringing these

741. 3374, 3372, 2016 and 7291 -

742. Uo.3'2•

743. 7291 (I) and (II).

744. see further below, pp. 361-363«

341

very important works to light* But we must also give due
criticism.^^ Althougb. there is ample evidence to show that
Boorenhos has availed himseli ol the knowledge, or assistance
as the case may he, of scholars such as Hurgronje, Kraemer,
Kramers, Einkes, van Eonkel and Brewes - all o£ whom have
made their impressions on Indonesian Studies - there is yet
more evidence to reveal that Doorenhos was not sufficiently
familiar with the struoture of the Malay language in general,
and ^am^ah^s individual use of it in particular, to he in a
position to fulfill his task satisfactorily* Ihis judgment
is hased upon scrutiny of his edition which. in certain
respects, reveals much to he desired and in others to he
fraught with telling errors hoth trivial and grave«

¥ith respect to the prose works, it is no mere
exaggeration to say that almost every page needs considerahle
improvement in the arrangement of sentence structure and the
proper distrihution of punctuation symhols - the hetter to
hring forth the style and meanings of the texts. With
respect to the edition of the verses, however, it must he
conceded that Doorenhos fared hetter.

In dealing with the edition of works in mystical

745. Drewes, G.W.J., has reviewed Doorenhos' work in the

li,jdschrift , part IDCSIII, 1953, pp*391~398. Ihe follow-
ing comments on Doorenhos 1 work are hy no means
exhaustive, and they are hased on a different approach
from that of Drewes.

542

literatnre, particularly when the author himseli was a mystic

and, in the unique case of £[ainzah, was employing his language

as a medium for philosophical and mystical ideas certainly

never hefore employed in that manner and for that purpose,

one cannot adecpuately emphasize the need for careful and

conscientious treatment of the works* Once the sentence

structure in an edition is not correctly constructed, or the

punctuation symbols not properly distrihuted, then the mean-

ing Sitructure collapses; the semantic vocabulary of the

system of thought no longer presents itself as a coherent

and consistent config\iration, 0f this very important point

]jj[amzah himself was very much awsire, and he took pains to

caution those who would transcrihe or make copies of his

works (and here I would include editors as well)t

Whosoever transcrihes [or make copies of]
this hook,' let him verify them twice or
thrice so that the letters and the sentences
may not exceed or fall short [of my intentions].
Should they exceednor fall short, then the
meanings perish* '

Although the errors in Doorenbos 1 edition of the

746. Hamzah here refers to his hook the Sharahu* 1-I.shigin .
But this warning must surely he intended for his other
prose works as well.

747. 2016 , last page of the Sharab . The Sharah , as I have
suggested, is the first book ^amzah in wrd T te (see ahove,
pp.501,505) and it would he most reasonahle for him to
warn future scribes to copy correctly, since he would
he very anxious to see that what he says in the hook
is understood the way he intended.

343

prose works of IJamaah ^aniEsurl may all stem from laok of
satisfactory knowledge of tlie language, they oan all be
classified under four distinct categories*

In the first category are errors in simple punctua-
tion which, however, do not necessarily alter the spirit and
intent of the texts, hut which are not in conformity with
proper Malay. To this category belong errors which I have
referred to as being found in every page. By virtue of their
triviality, we may dispense with a detailed exposition of
these errors, and content ourselves only with examples of
a few.

On pages 33-34 of the Asrar :

Adapun Allah qadim dengan ketujuh §ifatnya
tiadakan lenyag ba§irnya kerana namanya
(wa huwa s saml * u-1 basiru) ->__Lagi firman
Allah (wa llahu bi ma ta'maluna baglrun)
ya'nit barang diperbuat mereka itu A.T.
melihat, kerana §ifat ketujuhnya ini C343
qadim; bukan T^ayy ada, 'ilmu tiada atau ‘ilmu
ada, iradat tlada atau iradat ada, qudrat
tiada atau gudrat ada, kalam tiada atau kalam
ada, saml’ tiada atau sami' ada, ba§Ir tiada
atau suatu dahulu atau suatu kemudian atau
suatu lama atau suatu baharu; tiada demikian
adanya•

The correct form should be:

Ada^un [apabila] Allah SubT^anahu wa Ta’ala
q.adim dengan ketujuh §ifatNya, tiadakan lenyap
BasIrNya, kerana NamaNya wa huwa*l-aaml f u*l-ba g lr .

748. 3 ?age number refers to page number in the manuscripts,

7291 (I) and 7291 (II).

749. Doorenbos, p. 133 .

344

Lagi firman Allah. Subl^anahu wa Ta' ala:

Wa*LlahTi bi ma ta^maluna La glr - ya 1 nl:_Baxang
Lsesuata yangj diperhuat mereKa itu Allah
la^ala melihat. - kerana §ifat ketujuhnya ini
[34] qadim; hukan §ayy ada ? 'Ilmu tiada; atau
'Ilmu ada, Iradat tiada; atau Iradat ada, Qudrat
tiada; atau Qudrat ada, Kalam tiada; atau
Kalam ada, Saml’ tiada; atau Saml' ada Ba^Ir
tiada; atau suatu dahulu atau suatu kemudlan;
atau suatu lama atau suatu haharu - tiada
demikina adanya.

On page 47, a passage is presented thus:

Kata ahl as suluk: pada £aqlqat semesta
sekalian makhlugat ya'ni pada 'arsh ^ukumnya
tiada demikian takhgl? tempatj-akan A.T.; jika
demikian takhglg tempat, . a . maka dikatakan
jalal sehah perhimpunan-. segala wujud daripada
ra^jmatnya qadlm [48] .

Ihe correct form is:

Kata Ahlu’l~Suluk [ayat itu] pada £.aqlqat
semesta sekalian makhluqat

ya f nl pada ‘arsh ]j.ukumnya, [suugguh pun] tiada
demikian tak§I$ tempat akan Allah
Ta^ala ni-aika demikian talchflg tempat
adapun. ilaka dikatakan Jalal, sehah
perhimpunan segala wujud daripada
raljmatlTya qadlm*

On page 52:

Ea f lam memberikan^wujud pada sekalian
! alam, ya f ni: atharnya itu pada sekalian
*alam terlalu nyata, tiada terhuni, kerana
ia wujud daripada raljmat Ra^man lagi
memherikan wujud akan sekalian f alam;

750* Here Doorenbos omitted the word adapun , which follows,
hecause he could not make head or taiT of it if it
were inserted in its place.

751* Doorenbos , pp.146-147.

752. Jika demlkian takh glg tempat adapun , then, simply means

sekalipun ada ditakh slg kan tempat kepadaNya seperti
demikian. ' ' . . ~

tlada wu^ud itu, dlmanakan beroleh athar
kerana athar sekalian 'alam daripada
atharnya ^aka beroleh wujud seperti

tanah diperbuat akan dia atau periuk
atau buyung atau tempat tanah^itulah
a§al wugud sekalian bajan itu*

But this should read:

Fa 1 lam - Memberikan wujud pada sekalian *alam*

Ya’nr ItharNya itu pada sekaliaae-^alam^terlalu
nyata, tiada terbuni, karana ia'-^ wujud
daripada ra^imat RaTjman, ‘ ^ lagl memberikan
wujud akan sekalian Salam* [Jika] tiada
wujud itu, dimanakan beroleh Sthar? Kerana
athar sekalian *alam daripada ItharRya jua,
maka Ciil beroleh wujud* Seperti tanah diperbuat nan
kendi,^ atau periuk^ atau b';iyung, atau tempat;'''^
tanah itulah agal wujud sekalian bejana itu*

This is in fact a very important passage, for it contains

a definition of existence and of the essences of things*^®

As such, therefore, proper treatment on passages such' as

this must be emphasiaed, On page 66 :

Adapun akan makan, sama tiada makan;
sama duduk dengan orang [sama tiada
duduk dengan orang]; sama berkata-[kata],
sama diam; sama dalam hutan, sama
dalam nege&M semesta sekalian tiada Tjijab
padanya.

733 * goorenbos , p.150.

754. ia refers to AtharNya .

755* Ia wu,jucL daripada rahmat Rahman is to be translated as:

they exist through the btercy of the Oompassionate One*
73 ^. Doorenbos is mistaken in reading this as akan dia .

Ihe same applies to page 43 ( Doorenbos , p,145)•

757 * lempat here means: containers,

738 . See above, p. 266.

739 * Doorenbos , p.162.

346

But this should read:

Adapun akan makan sama ? tiada
makan sama; duduk [dengan orang]
sama t [tiada duduk] dengan orang sama;
herkata-[kata] sarna, diam sama;
dalam hutan s.ama» dalam negeri [sama];

- sekalian [ini] tiada ;£iijab padanya.

On page 92 of the Sharah :

Adapun ahl al haqlqah •». jika makan-
makan dengan dirinya, jika duduk-duduk
dengan dirinya, jika tidur-tidur dengan
dirinya, jika jaga-jaga dengan dirinya, jika
heroalan-jalan dengan dirinya; o

tiada ia lupa akan dirinya kerana ...

ihis should read:

Adapun Ahlu 5 l-^aqlgah ... jika

makan, makan dengan dirinya;

jika duduk, duduk dengan clirinya;

jika tidur, tidur dengan dirinyaj

gika jaga, jaga dengan dirinya;

jika herjalan, [her]o'alan dengan dirinya

- tiada ia lupa akan dirinya, kerana ...

On page 102:

Adapun Dhat Allah, lengkap kepada
jamal pun serta, [lengkap] kepada jalal
pun serta, kerana jalal dan jamal gifatnya
juga; ada kalanya daripada jamal menjadi
Jalal; .,.

Which should read:

Adapun Dhat Allah lengkap; kepada
Jamal pun serta, kepada Jalal ptin serta,
kerana Jalal dan Jamal §ifatNya juga,

Ada kalanya_daripada Jamal
menjadi Jalal; ...

760 . Ihid., p.186. It is the Sharah in 7291 (II) that is
referred to here.

761. Ihid., p.197.

347

One more example on pp, 103-104;

Adapnn Dlaat Allali qadim, isti'dad maldilugat
sekalian yang dalam ! ilmimya pun qadim;
barang_dij adikan A.l. muwafaqat_dengan
isti’dad itu jua, kerana isti*dad sekalian islam
daripada jamal, isti 1 dad kafir daripada jalal,
kerana jamal sebagai la-j?if, jalal sebagai qahhar,
maka dikeluarkan ASWG? dengan af’alnya_
darigada latlf - *aziz; daripada qahhar -
dhalil [104] kerana namanya al Mu s izz, al Mudhill,
maka dimasukkannya mereka itu kedalam
shurga dan kedalam neraka dengan isti f dad
mereka itu jua kerana shurga daripada la£if
neraka daripada qahhar, maka dipulangkan ... °

Whioh should readi

Adapun Dhat Allah qadim; isti ; dad

makhluqat sekalian yang dalam 1 IlmuNya

pun_qadim. Barang digadikan Allah Q?a*ala

muwafagat dengan isti^dad itu Jua. Kerana

isti*dad sekalian islam daripada Jamal,

isti*dad kafir daripada Jalal - kerana Jamal

sehagai La£lf, Jalal sebagai Qahhar -

maka dikeluarkan Allah Subhanahu wa Ta'ala dengan

Af’alWya daripada Latif, f Aziz; daripada

Qahhar, Dhalil [1043. Kerana NamaNya

Al-Mu*izz [dan] Al-Mudhill, maka

dimasukkanNya mereka itu kedalam_shurga

dan kedalam neraka dengan isti f dad

mereka itu jua, kerana shurga daripada La$If,

neraka daripada Qahhar. Maka dipulangkan ...

In the second category are errors both in present-

ing quotations in Arabic, and in allowing errors in the

texts themselves to pass uncorrected. It is true that in

certain cases this class of errors is not grave, but it

serves well to reveal either the editor f s carelessness or

lack of knowledge of the materials he handled. It further

762 . Ibid., p.198

548

reveals ttiat tlie editor liad no grasp of th.e meanings of

individual words, On page 16 of the Asrar, Doorehbos did

not understand the meaning of tlie word sechawang '' 7 ^ in the

sentence: Adapun ini empat seohawang pada sehuah hayt , CPhe

word chawang is aotually chahang , meaning branch, bough,

fork of road, etc, Ghawang (spelled with a w instead of a b)

is used more frequently in Sundanese, and in a limited sense

only in Malay. Sechawang as it is used in the above sentence

would never appear in that construction in modern Malay,

where the word will be replaced by serangkai , meaning bunch,

cluster, collection, etc. Dhe sentence, then, in modern

Malay would be Ada-pun ini empat serangkai pada sebuah bayt »

All that §amzah is saying here is simply that his verses of

fifteen bayts consist of four lines to a bayt , A bayt »

according to 9 amzall,s use of the term, is a verse consisting

of four lines. It is precisely this failing to understand

the meaning of sechawang that made Doorenbos fail to realize

that five verses are in fact not part of ^amaah^s fifteen
764

bayts . 1 Since §amzah gives a commentary on each line of
his fifteen verses, one can be led to discover easily that
the verses not commented upon do not form part of the whole
i.e, they do not belong to the Asrar . Doorenbos Imew that

765. Ibid ., p*120,

764. TEese are the second and third verses on p#17

Doorenbos, p#121), and the last three verses on p*20
Doorehbos , pp,125-124.

349

the verses have not "been commented upon,*' 7 ^ "but Tae did not

know that they do not helong to tlie group of fifteen bayts .

These verses have apparently wandered, thanks to the random

hand of the scrihe, from elsewhere.^^ Indeed, may one not

say that these too are zwervende verzen ?

On page 32 of the Asrar, Doorenhos rendered the

following passage thus:

Apahila hertukar, naqi§ T^ukumnya qudrat yang
sedia itu ya‘ni helum sempurna maka hendak
diperhaiknya sekali lagi jikalau sudah ngg
dari (?) sana permai tiada' ' .., dan ...5'
sehah inilah maka__padaqhukum sharl 1 at
kalam tiada makhluq .* '

Ihis should he corrected to:

Apahila hertukar, naqi§ ]j.ukumnya

qudrat yang sedia itu: ya’nl helm sempurna

maka hendak diperhaikliJITya sekali lagi.

Jikalau sudah dari sana permai tiada
harus [diperhaikiNya lagi].

765. Doorenhos , p.127, note 2.

766 . ihe last verse on p.20' helongs to the set on p.79 of
2016. The verse third from the last on p.20 helongs

to the set on p.12 of 5574- . The first two lines of the
third verse on p.17 helong to the first two lines of
the second verse on p.12 of 3374- and the last two lines
of the same verse on p.17 helong to the last two lines
of the verse on p.20. See also for these Doorehbos,
pp.124-, 4-8, 123» 104, 121, 104-, 121, 124 respec¥fvely.

767* Doorenhos , p.133? note 3 omits hrs which follows. My
answer is that frrs“Ts harus .

768. Doorenhos could not read what follows here, See helow
my note 770,

769. DoorenSos , p.133.

350

**. dan suara kita.^

Setab inilah_maka pada hukum
sharl 1 at Kalam tiada makhliig.

On page 56:

Adapim kepada 1 ulama: ma’lnm juga
menurutkan 1 ilmu kerana kepada l ulama
isti'dad a§li tiada mas.ulc bilang;
apa kehendak 'alam-,'timbul seperti rupa
kehendaknya itu? * ’

The word 'alam in the above sentence is obviously wr.ong and
should be replaced with 1 alim . Furthermore, the sentence
should end, in place of the q.uestion mark, with a full stop.
On page 48:

Adapun firman A.T. (fa subhana lladhi bi
yadihi malakutu kulli shay’in wa ilayhi
turja'una) ya'ni: maka mahasuchi Tuhan
iaitu dengan tangan ^.aqrqat sekalian;
bermula: kepadanya jua pulang. '

This should read:

Adapun firman Allah Ta^ala:

Pa sub^.ana’l~ladhr bi yadihi malakutu
kulli shay’in wa ilayhi turoa l una -

770. The text reads: s wrkit * My reading: suara kita is

relevant and ctuilTĕ correct. This makes these three words
the last part of a sentence, and this sentence should
belong to the following paragraph which - as Doorenbos
rightly pointed out (p. 1^3* note 5) - forms part of
the commentary on the Kalamu^hlab . Ily reason for
including the three words ( dan suara kita ) as part of
the discussion on the SpeecH of' God is' based on the
word suara , meaning in this case [our] voice, which is
relevant to the discussion mentioned. See Taftaaanl ,
ch.YI on 'Speech of G-od'.

771* Doorenbos, p.137*

772 . rbid. ,p.147•

351

ya*nl: Maka malaasTjiclii Tuhan - Ia itu
dengan tanganCNya] [memegang] !^.aqlqat
sekaliani Bermula: kepadaNya jua [kamu akan di]
pulang [kan]«

On pages 89-90 of the Sharab:

Adapun kepada haqlqat: jangan mintak
sekali-kali kerana kepada ahl al ljLaqI!qah £90]
rezeqi kita telah tersurat pada latdji mahfug;
dan sudah terbahagi yang akan banyak,
yang akan sedikit^^tiadakan lebih dan
tiadakan kurang* f

Which should read:

Adapun kepada §aqiqat, jangan mintak
sekali-kali, kerana kepada Ahlu^l-IJa^I^ah [90]
rizqi kita telah tersurat pada LawlJ. Mahfuj,
dan sudah terbahagi; yang akan banyak,
banyak; yang akan sedikit, sedikit; tiadakan
tebih dan tiadakan kurang*

On page 90 :

Lagi seperkara: A«T* tahu akan lapar kita
dan dahaga kita, kenapa_'kita mengadukan
^.al kepada lain? Oleh ra^.1 akan kenyang
dan_tiada radi akan lapar, kerana_sabda
rasul Allah (man lam yar$a bi qa^.a , I wa lam
ya§bir T ala bala , I wa lam yashkur 'ala ni'ami
fa lyakhruj min taTybi s sama^i^wa min fawq
al ariji fa 1 ya^lub rabban siwa’I) ya*ni:
barang siapa tiada ra^.1 akan barang o™,
kubahagikan dan tiada^sabar atas ku ... f '
dan tiada shukur •. • f '"

And this should read:

Lagi seperkara, Allah la'ala tahu akan lapar
dan dahaga kita. Kenapa kita. mengadukan

773. Ibid., p.184.

774. The word which Loorenbos could not read here is ktcjk,

and_this is in fact kutuIcKu which translateS. ' ‘ ”

bala 9 !.

775* Doorenbos, p.184.

352

TpJal kepada lain? [Se] olah-olah ra$Li akan kenyang
dan tiada ragLi akan lapari Kerana [ini] firman
Allah Cdalam ^adith Qudsr?]^ Man^lam yargLa
hi qada’I wa lam yaghir 'ala hala’1 wa lam
yashkur 'ala ni 1 aml fa’ 1-yakhruj min ta£ti 5 l-
sama’i wa min fawqi 5 l-ar<jli fa 5 l-ya£luh
rahhan siwa 5 ! - ya'ni: Barangsiapa
tiada ra$i akan harang Kuhahagikan, dan
tiada sahar atas kutukKu } dan tiada shukur ...

On page 105:

,.. tetapi tiada ia mahu meng^ihah dia kerana
apahila ia menguhah dia, hinasa kamalnya yang
sedia dioleh-oleh helum kamal haharu
hend^gmengadakan kamalnya dan kehesarannya

This should read:

... Tetapi tiada ia mahu menguhah dia, kerana
apahila ia menguhah dia hinasa kamalnya.

Yang sedia seolah-olah helum kamal-haharu
hendak mengadakan kamalnya dan kehesarannya jua.

In the third category are errors in and resulting

from the transoription of certain individual words that are

in fact key words in JJamzah's system. This is a very import-

ant class of errors, as such errors influence our conception

of the author‘s ideas. I have already demonstrated the para-

mount importance of the concept ada in yamaabJs system, and

of the necessrty of understanding its meaning and conceptual

rpryry

structures .' '' Yet it is precisely a lack of understanding
of this important fact that made Doorenhos transcrihe Idam
for what should in fact read adamu in this important passage
on page 73 of the Asrar:

776. Ihid», p.200.

777. See“ahove, pp. 275-290.

355

- maka dapat Sdam ini iana, hendakCnya] :
maka dapat "benkeran dengan Tuliannya,

Ea^lam tidakkan dapat Sdamu kau tiapus,
ya'ni: ^ika "belum fana daripada ribu dang
ratus, dimanakan dapat Sdam kau hapus ? ( '

This conveys the meaning, when translated into English:

- then oan Adam be annihilated; the

desired Cmeaning] isi then he can meet his Lord*
Khow Cthat hy] 1 Adam you cannot annihilate 1
is meant that if Adam is not yet extinct from
hundreds and thousands, how can he be annihilated?

And this is most certainly not correcti This passage should

in fact read:

- Cdemikian] dapat adamu ini f ana ’ * HendakCnya] :
maka Cdia] dapat bertemu dengan Tuhannya.

Ea 1 lam - Liadakan dapat adamu kau hapus .

Ta *ni jika belum fana 7 daripada ribu dan ratus,
dimanakan dapat adamu hapus?

and the translation in English is:

- CWhen you are such» then] oan your existence

be effaced. 779

Lhe desired meaning is: then he can meet his Lord.
Khow Cthat by] You will never be able to annihilate
your existence is meant that if you are not yet
exbinct from hundreds and thousands, how can
your existence be annihilated?

Lhe term ada here means existenoe of self as the lower

self or ego, not existenoe of self as the higher Self. Lhe

subtle distinctions between the various concepts of Exist-

ence and of the Self has already been discussed,^®^

778«* Loorenbos , p.169.

779* He ahd ~hXs refer not to Sdam but to the one whose
existence“lias been effaced.

780. See above, pp. 291-294.

354

Einally» in the ionrth category are errors in
transcription of individual words, in punctuation and in the
arrangement of sentence structure which are grave in that

they alter the meanings, the spirit and intent, of the texbs,
Ve shall deal with this in a somewhat detailed manner, On
pages 23-24 of the Asrar , Doorenbos rendered the following
passage thus:

Ea^lam dengan hetujuh fifat bersama-sama,^
ya*ni: tiada bercherai dengan ketujuh sifatnya;
sungguh dikata Dhat» Allah yang pertama tetapi
•ibarat mushkil, ya’ni [24] jadi ia bercherai
dengan ketuouh §ifatnya, naq.ig i^ukumnya.

The above passage when translated into Englisli conveys this

meaning:

Know [that by the line] 'ls One with His seven
Attributes’ is meant that [He] is not separate
from His seven Attributes; even if [He is] called
Essence» Allah is the first, but expression
becoin.es difficult, that is, [24] He becomes
separate from His seven attributes «*• then [He is]
insufficient•

How the main point of error here is the full stop after the
word Dhat, and this changes the meaning* What tydsn.zdh considers
mushkil here is the allusion to pertama , not to Allah » In
fact by arranging the sentence in the manner he did,

Doorenbos now makes Ijiamzah contradict himself in saying that
Allah is the Eirst . If we but take a glance at a preceding
passage in which $amzah comments on the meaning of what is

781, Doorenbos, p # 126*

355

the Eirst,'®^ then we will see at once that the Pirst is
the Essence Uniq-ue, devoid of AttriUntes. The symbolic Uame
Huwa is an allusion to this Unique Essence. But Allah is the
Uame of the Essence together with Attributes. It is the sum
of all Names. Olearly, therefore, to return to the passage
in question, the Eirst to which JJamaah refers is not Allah
but Hhat Allah, So, then, the passage should read;

Ea*lam - Uengan hetu.juh S ifat bersama-sama .

Ya f ni tiada bercherai dengan ketujuh §ifatNya
sungguh [pun] dikata Dhat Allah yang Pertama.

Tetapi f ibarat mushkil; ya*n| [24] jadi Ia
bercherai dengan ketujuh §ifatNya - naqi§

^tukumnya •

Know [that by the line] Is One with His seven
Attributes is meant that LHeJ is not separate
Yrom His seven Attributes even though it is
said that the Essence of God is the Eirst. But
[here] expression beoomes difficult; that is,[24]

[if we say that the Essence is the Eirst, it
conveys the impression as though] He is
separate from His seven Attributes - and this
makes Him logically insufficient.

On page 25:

Adapun kepada ’ulama sharl’at; wu^ud Allah

dengan Dhat Allah

mithl matahari dengan chahayanya; sungguh

pun esa, pada penglihat mata dan penglihat 783

hati, dua '^ukumnya; matahari lain, chahayanya lain.

This means;

According to the Doctors of Theology •..

God’s Being and His Essence is like the sun

782. See Asrar , p.22; Doorenbos , p.125.

783. Doorehbos , pp,127-128.

356

and its light; though one and the same 4 to
outward and inward perception they are two
[things]: the sun is other than its light•

And this is exaotly the opposite of what the 1 IJlama’ say,

for they would never admit that the sun and its light are

one and the same, and that it appears to be two things only

when viewed with the eyes of internal and external peroeption.

What 3j[amzah reports of the *Ulama’’s stand on this point is

that to them the sun and its light (God and His Essence) are

in fact two things; they appear to be one only because of an

illusion on ouj? part* The passage should read:

Adapun ltepada 1 Ulama’_shar1 1 at wujud

Allah dengan Dhat Allah mithal matahari
dengan chaha yanya; sungguh pun esa pada
penglihat mata dan penglihat hati, [pada £iaqlqatnya]
dua huhumnya: matahari lain, chahayanya lain.

According to the Doctors of Theology God’s
Being and His Essence is like the sun and its
light; although they appear as one and the same
[thing] to external and internal perception, they
are in fact two [things]: the sun is other than
its light.

Erom this it can be seen how one comma placed after the word

esa can wreak havoc to the meaning intendedl In another

passage, it is the omission of a full stop that makes $amzah

spurn the sharl 1 at :

Adapun madhhab Mu’tazilah dan_Rafi^.I
dan zindlq, kalam Allah makhluq
pada hukum sharI T atnya; barangsiapa
mengauakan kalam Allah maMiluq, kafir
- na 'udhubi llahi minhui

784. P.31; ibid., p.133*

357

Wtiich in English. means:

2o tlie schools of the Mu'tazilah, the
Raii^Li and the Zindiq, God's Speech is
created according to the shari 1 ah » ¥hosoever
says that God's Speech is created is an -uhbelieyer
- may God preserve ns from himl

But this should in fact he;

Adapun [hepada] madhhah Mu]_tazilah
dan Rafi$i dan Zindiq, ICalam Allah
mahhlug.» Pada l^ukum sharl'atnya, harangsiapa
mengatakan Kalam Allah makhluq, kafir -
na 1 udhu hi’Llahi minhul

To the schools of the Mu'tazilah, the Rafijli and
the Zindiq, God*s Speech is created, Accordlng
to the shari•ah , whosoever says that God's
Speech is created is an unheliever - may God
preserve us from himi

In another passage, the misplacement of a full stop makes

]gamzah demand the impossihle of the votaries of the Jariqat

who are already hurdened with injunctions to

.,, mengurangi makan minum dan mengurangi
tidur dan mengurangi herkata-kata dan jauh
daripada orang hanyak dan daripada
sekalian perhuatan, Ini Jariqat namanya,
tiada lain daripada’ l£aqiqat; . ^

In English this means:

... lessen food and drink, and sleep, and
conversation; and tOnkeep distance from the crowd
and from all action .' Ihis is called 5?ariqat,
[and it isj not different from $aqiqat; ,,,

Surely Ij[amzah is not advocating that (J?ariqat means the

cessation of all action i The full stop should he inserted

785* Ihid., p.183.
786, Ttalics mine.

558

after ttie word ini , not before } so that now we get tlie true

sense:

... lessen food and driiik:, and sleep and
conversation; and to keep a distance from the
crowd and from every such action, It is
called 5?arlqat [and it is] not different
from IJaq.:Iqat • • •

Consider this passage on page 98:

*.. kerana kepada ahl as suluk:
yang ada jua, menjadi; ada yang non
tiada itu, tiada dapat menjadi ada.' '

which means:

for to the People of the lath that which
exists hecomes; the existence of that which is
non~existent 9 cannot hecome existent.

How can that which is non-existent, and cannot ever hecome

existent, existi The passage must read:

.,. kerana kepada Ahlu*1-Suluk
yang ada jua menjadi ada; yang
tiada itu tiada dapat menjadi ada.

... for to the People of the Path it is only
that which exists that hecomes existent; that
which is non-existent cannot hecome existent.

Pinally, there occurs on pages 27-28 this interesting error:

Adapun maka dikatakan 1 ilmu pertama
nyata daripada segala nyata, kerana tatakala
(la ilaha S,V/.T.) menilik dirinya dengan
T ilmunya maka jadi tiga, hergelar:' __*ilmu,

’alim, ma'lum; yang menilik hernama ‘alim,
yang ditilik hernama ma'lum, tilik-menilik
hemama *ilmu. Ketiganya esa juga, namanya
heriain-lainan tetapi kerana f ilmu ^juga L28]

787. Doorenhos , pp,195-19^*

788. itie text has hergelarnya .

359

maka ‘alim dan ma’lum beroleh. nama dan *beroleh.
kenyahaan, Tuhan pun gahirlah. dengan hamhanya,
hambanya pun ^ahirlah dengan Tuhannya; sebah
inilah maka dikatakan f ilmu pertama nyata
daripada segala nyata. Kerana Bhat semata
memandang dirinya, ^alim pun kelihatan f ilmu
pun kelihatan, ma f lum pun kelihatan. Adapun
Dhat semata tiada dengan gifat, itulah yang
pertama l^ukumnya; apahila ia menilik dirinya,
dilihatnya dirinya dengan sekalian shu’unnya,

Pada ketiga itu, yang menilik hernama f alim,
yang ditilik hernama ma f lum, tilik [menilik]
hernama f ilmu.'

Translation:

The reasnn why Knowledge is said to he
the first among the manifest is heoause when
G-od the G-lorious and Exalted gases upon Himself
with His Knowledge [He] hecomes three, called:
Knowledge , Knower and Known; the Seer is called
the Knower; “tHe Seen is called the Known; Seeing
is called Khowledge. The three are one and the
same, hut the names are different, for hy
virtue of IGnowledge [28] the Knower and the Known
acquire names and manifestation, the Lord
hecomes apparent to His servants, His serrants
too hecome apparent to their Lord; this is why
Knowledge is said to he the Eirst among the
manifest, Since the Bssence is ever contemplating
Itself, Knower is seen, Knowledge is seen and
the Known is seen, The Essence is without
Attrihutes, that is the first. When It gazes
upon Itself It sees Itself together with all
Its Predispositions. Por all the Three, the
Seer is called Khower, the Seen Ts called Known,
Seeing is called Knowledge.'

The explanation that gamzah intends here is the reason for

asserting that G-od’s Knowledge is logically the first among

His Attrihutes. This reason is hased on the postulate that

God in His Essence is ever contemplating Himself. As a

789* Doorenhos , p.150.

790. TKe italics are mine to indicate the point in guestion.

560

logical result of this, His Enowledge 1300011163 manifest to
Himself and consequently also the Known 'becomes tHe content
of His Enowledge. Logically, th.erefone, there ought first
to be the Knower, then Knowledge, and then the Khown (which
is in fact so written in the manuscript) and not, as
Doorenbos has it, Knowledge-Knower-Khown. The reason why
Ehowledge is the first Attribute is not because the Lord
becomes manifest to His servants vice-versa , which is what
Doorehbos makes out, for the reason for that is preciseiy
because of Knowledge. The reason why Knowledge is the first
Attribute is because the Essence is ever contemplating Itself,
which produces Khowledge. Eurthermore, the word ketiga ,
meaning three , in the last sentence of Doorenbos' passage is
erroneous and would even tend to give an impression that the
Divine Being has metamorphosed into a Trinity. This word
should in fact read ketika meaning 'instant 1 . The whole
passage should read:

Adapun maka dikatakan 1 Ilmu pertama nyata_
daripada segala nyata kerana tatakala Allah
SubljLanahu wa Ta 1 ala menilik DiriNya dengan
'IlmuNya, maka jadi tiga, bergelarnya: f Slim,

'Ilmu, Ma ’ lum. Tang Menilik bernama 'Alim,

Yang Ditilik bernama Ma l lum, Tilik-Menilik
bernama 'Ilmu. Ketiganya esa juga, namanya
berlain-lain; tetapi kerana 'Ilmu Juga [28]
maka ‘Ilim dan MaTlum beroleh nama dan beroleh
kenyataan. Tuhan pun zahirlah dengan hambaNya,
hambaNya pun ^ahirlah’dengan Tuhannya. Sebab
inilah maka dlkatalcan ’ Ilmu pertama nyata
daripada segala nyata kerana Dhat Semata
memandang DiriNya; ’ Slim pun kelihatan, ’Ilmu
pun kelihatan, ‘Ma^lum pun kelihatan. Adapun

361

Dhat Semata tiada dengan S±fat; Itulah Yang
Pertama hukumnya* Apabila la menililc DiriNya,
dilihatNya DiriNya dengan segala Shu’unNya*

Pada ketika itu, Yang Menilik bernama 'Alim,

Yang Ditilik bernama Ma*lum, lilikC-Menilikj
bernama 1 Ilmu.

ODhe reason why Ehowledge is said to be the first
among the manifest is because when God the
Glorious and Exalted gazes upon Himself with
His Khowledge, He becomes three [Names];

Knower, Khowledge, Knovm, Ihe Seer is called
the Knower, the Seen is called the Known,

Seeing is called Knowledge. All three are in
fact one and the same, only its names are
different, for it is by virtue of Knowledge
that the Knower and the Known acguire names
and manifestation. The Lord then becomes
apparent to His sermants and His servants then
become apparent to thgir Lord.

Because of this^-' it is therefore said
that Knowledge is the first among all that is
manifest, for the Essence is ever contemplating
Itself; Khower, Khowledge and Known are seen.

The Essence is Absolute, without Attributes;

That is the First. When It gazes upon Itself
It sees Itself together with all Its Predisposi-
tions. At that 'instant', the Seer is called
the Knower, the Seen is called the Known,

Seeing is called Knowledge,

Since what is aimed at here is not a complete and
detailed review or criticism of Doorenbos' work, the preceding
exposition thus far will su.ff±ce to prove the validity of
my judgement regarding the editor's knowledge and mder-
standing of the Malay language. Notwithstanding this, there
is yet one more important criticism that I have to make on

791 , The word ’this’ here refers not to the preceding

sentence, but to the notion that "it is by virtue of
Knowledge that the Khower and the Known acguire names
and manifestation,"

362

Doorenbos 1 edition, and tlais is witla respect to his edition
of tlie Z inatu ? l-M uwa&k idln (Slaa ratu’ ],-'SsTaigin ) .

It h.as heen mentioned at the heginning of this
introduction that there is another Malay version of the same
worh 3mown as the Banten version (Ood* Or. 2016). Ihis
yersion helonged at one time to the Sul£an Ahu^l-Ma^tasin
^aynu^l-^lhi&In of Banten (1690-1733)?^^ and the copying of
this text was completed in IToorember 1704, To the hest of
my knowledge, with the exception of the Acheh version in
numher 66 of Snouck Hurgronje^s collections (Ood. Or. 7291
11),^^ no other Malay version of this work exists,

It seems to me strange that in selecting the text
for his edition, Doorenhos did not choose the Banten text,
preferring instead the Acheh text. No reason was given for
this preference, I remark that it seems strange hecause the
Acheh text, in comparison with the Banten text, is hy far
the inferior; and this for two very glaring characteristics.
Birst, the Acheh text contains more corrupt words and,
although the script is clear and legihle enough, it is often
heset with faulty diacritical signs, or the lack of these
signs. Burthermore, the entire text is not vocalized. Ho
douht hoth diacritical and vowel signs may not necessarily

792. See 2016 , p,8, Doorenhos also states this (p*3) 0
793* A.H.1116 = November 1704.

794. I shall hereafter refer to this version as the Acheh
text.

363

"be a serious consi&eratioru But I wisb. to point out th.at in
this case it 1360011163 important simply hecause ]J 3 i aza l' 1 has
speciiically emphasize& tliat this sh.oul& be &one hy iuture
scrihes who wish to copy the hook' 7 '^ - an& this is an
in&ication that the text has not respecte& §ainzah r s consi&~
eration. Consequently - if one may speak on behalf of §amzah
- he himself woul& have regar&e& this texh unfavourahly*
Secon&, an& this is more serious - tliere are many lacunae in
the Acheh text which can only he fille& hy the Banten text*

In one case in particular there is a gap of two pages, or
slightly more, in the Acheh text an& this has to he fille&
hy the Banten textl Q?he Banten text is therefore far
superior to the Acheh text. It has far less mistakes in the
script, the &iacritical signs are more correctly given an&
the whole text is -vocalize&. In this an& in its contents the
Banten text respects ^tam^ahJs injunction* Since in presenting
an e&ition of IJamsah^s works one shoul& represent him in his
hest texts, I therefore see no reason why $am za h should he
&enie& this right an& he presente& instea& through a patched-
up inferior text 0

In this part of my work, I present an annotated,
romanize& Malay e&ition of three prose works hy IJamaah which

w mm*„ . . . . . .... . . ■ | . -. n ■

795* See the last page of the Sharah , an& see further ahove,
p, 34-2.

3&4-

may woll be h.is only prose works,^ 0 These are the Asraru*!-
l 5riiXn , the Sharahu 9 1- 1 Ashigin^ ^ and the Muntahi »'^^^

As regards the Asraru’1- T Ariiin , the Aoheh text, as far as
I know, is the only one extant* The Banten text of the
Sharahu ? 1- T Ishigin - with the exception of the Zinatu ? 1-
Muwahhidln - is also the only one of its kind in Malay.
There is a fragment of the Muntahl in Malay contained in

oni

fourteen pages of manuscript v corresponding to eight pages

AOP

of the complete version, The text of the fragment is
hadly written and omits eeveral guotations found in the
complete version* Apart from this fragment, there are two
<Javanese translations of the Muntahl. 00 ^ 0f these two,

796.

797.

798.

799.

800.
801.
802.
803.

His verses mention titles of what appear to he other
prose works written hy him: the Miftah al-Asrar ( 2016 ,
p.28) and the Sayf al-Ri,jal ( 2016 , -p.91); and some
verses entitled the Huha’ al-Mubaqqiqin . However, these
titles may well refer to x>rorks already identified, and
the Euha 1 al-Muhaqqiqln seems to me heyond douht to
refer to the verse rorm of the Fifteen Verses of the
Asrar : _ _

Asraru [ 1- 1 Arifln pun perhuatnya

Ruha [ al-MuhagqiqIn nama haytnya.

( 2016 , p.91; see also Asrar , pp.17-20). In any case,
prose works referred to Tn this note have so far not
heen found.

291 ( 1 ).

016 .

29T (3).

.291 ( 2 ).

Ood. Or. 1952 (pp.1-14).

0f. 7291 (3), pp.110-118.

Ood * °r. 5716 (2) , pp. 51-100; and Cod, Or. 7736 (1)
pp.1-78. Hereafter cited as 5716 (2) and 7736(1)
respectively, '

the

365

5716 (2) is the better text. Although the first fourteen

pages of the text are marred hy holes, the text is clear

and, it would seem, faithfully duplioates the original Malay.

With the exception of guotations from Arahio and Persian

souroes (not always rendered correctly), the text itself is

not vocalized. 7736 (1) ^^ contains more textual errors than

5716 (2) « With the exception of twenty-three pages toward

805

the end of the manuscript, the text is completely Yocalized. ^
In addition to the annotated romanized Malay edition
of the three prose works of §amzah described in the ahoye
paragraph, I also present an annotated English translation
of the text of these three works* In attempting to give as
faithful a translation as possihle, I have translated the
texts literally* The Muntahi < though the shortest of the
three, is the least 1 systematic T , containing, as it were,
the very essence of $amzah’s mystical teachings set down in
ooncentrated form. It seems to me to he the most prohlematic
of the three texts and a somewhat clarified explanation on
two important points regarding the treatise will have to he
set down here.

Ihe first point is the prohlem of the title which
lends itself to two possihle translations depending upon the
reading of the last vowel of the word mlm nun ta ? ha’ ya ? ;

804. 0f. 7736 (1), pp,l-78.

8°5. Ihicl., pp.55-78.

366

i*e * should it read Mnntaha or Muntahl ? The former reading
means the Uttermost End , referring to the Lote free in the
highest Heaven which Mu£ammad saw on his Night Journey
( mi ! ra,j ),^ The Night Journey is of great significance in
§ufism as it was then that the Prophet had two visions of
the Truth; one with the outward (a ahir ) eye and one with the
inward (hatin) eye. The vision of the Lote Tree marks the
highest degree of gnosis ( ma^riiah ). In his commentary on
the Ghapter of the Star, the Shaykh A^unad al-*Alawi, a §ufl
of Morocco (d. 1934-) says:

This vision [i.e. the vision of the Lote
Tree] was with the^eye of the senses, whereas
the previous one° ‘ had heen with the eye of
the intelligence. Now the genitive after Lote
Tree is possessive, and what is meant is the
Lote Tree of Him at whom all things reach
end. Yerily thy Lord is the Uttermost End .

The Lote uree here signiiieth the whole"”of
manifestation which groweth out from its root
in Him. Thus is it also named the Tree of the
Universe.

This vision was more excellent than that
which preceded it in virtue of its union of
separate elements and its integration of widely
scattered fragments. Thus He said: Even here is
the Garden of Ultimate Pefuge ,° “ meaning thatT
the Lote Tree marketh a finality of Gnosis, and
that he who attaineth unto this point is enshrouded
by the Lights of the Divine Presence - nay, the
whole world is enshrouded, so that he seeth
naught without seeing therein God. This is
eyplained in the words When there enshrouded the

806* See Qur , an 33: 13-18.

807. See ihid., 53:6-12.

808. Ihid7T33:42.

809. T5IS,, 53:15.

367

Oi r\

Lote Tree Tliat whiob. enshro u detli , that is ,
wtien it was enfolded and covered hy tlie all-
enshrouding Lights of the Divinity, so that
tlie whole hierarchy of created heings disappeared,
the majestic and the lowly, in the manifestation
of the Lights of the Names and Qualities.

God is the Light of the Heayens and the earth .

It was through the appearance of Ihes e ? which igpp
referred to in the words at another reyelation ,
that Mu^.ammad attained unto more through the
vision of the outward eye than through the
vision of the Heart alone. His outward eye was
at its vision one with his inward eje , and
therefore did God praise him with the words^^

His eye wayered not» nor did it transgress , ^
that Is, the outward eye wavered not rrom what
the inward eye heheld, nor did it transgress by
going heyond the hounds and turning its attention
away from that wherein the Iruth manifested
Himself unto him, hut it kept its gaae upon Him
in each several thing •.♦

Now the Iruth is not to he seen hy any
outward eyes whatsoever except there sight he
inverted and have taken on the function of the
inward eye, even as the sight of Mu^ammad 1 s
outward eye had been inverted and become one
with his inward eye ... his other-worldly sight
was united with his earthly sight so that with
the former he beheld the Inward Aspect of the
Truth in respect of His Name the Inwardly Hidden ,
and with the latter he beheld the Outward Aspect
of the Truth in respect of His Name the Outwardly
Manifest ...

lĔEĕ Heart's vision was hierarchically
nearer to the Truth than was the vision of the
outward eye, which could never have achieved the
union of separate elements and the integration
of widely scattered fragments if the universe
had not been enshrouded hy the all-enshrouding
Lights of Unification which are lit from the
tree ofoVheresoe*er ye turn there is the Eace
of God. Whoso attaineth unto This hath reached

810. Ihid., 53:16.

811. TblU., 24:55*

812. Tbld,, 53:13.

813. ITId ., 53:17-

814. Ihih ., 2:115; see also 24:35; the 'tree' referred to

here is the tree of God’s Light that is neither of the
East nor of the West (the tree of wheresoe T er ye turn j
meanlng^the tree of Gnosis. —

568

an End TDeyond which there is no passing,
and Miidammad^s attainment th.ereimto is indicated
in the words Yeril y he hehjj-g., o£ all the Signs
of his hord, tEe G-reatest we know £rom this
last word that the Sign in question was not of
the category of created heings nor yet of the
Manifestations of the Hames and Qualities, hut
it can have heen no less than the direct vision
of the Lights of the Holy Essence. ' 10

These passages from the Shaykh A£mad al-^Alawi^s commentary

on the verses in the Ohapter of the Star may well serve as

an apt summary of 3Jamzah’s M imtahi as that treatise deals

precisely with an exposition on the nature of Gnosis. Lhe

word Mur.taha is certainly very relevant to the sutgect of

the treatise, yet I would not prefer it to the word Muntahi

as hefitting its title 0 Al-Muntahi means The Adept , and it

appears to he a Persian form derived from the Arahic

muntaha »^^ Lhe word muntahl appears once in gam^ah^s prose,

and X read the final vowel with an I as the word refers to

a person: Adapun akan orang muntahl ,,. i.e. As to the

Q*1 O w

adept o, 0 , In one of his verses rhyming in the vowel I,

pn a

§amzah refers once to his treatise entitled Muntahl , y

815. Ihid », 55:18.

816* luhah al-^Ilm fl Surat Wa^l-Nanm , pp.8-10. Ihe English
translatlon is hy Martin Lings; see Lings , pp.175-175*

817. See IJujwIrl’s Kashfu ? 1-Mah,1uh , translated hy R.A.
Nicholson, London, X9HT p.1'68. Hereafter cited as
Kashfu’1-MahJuh.

818. AsrarpT75*

819. 2515 7 p.91:

Eiwayat ini daripada Shaykh al-Pansurl
Menunjuki kita sekalian muhtadl
Bukan haharu sekarang tegal kuchari
Daripada g ayfu ’ 1 -Ri,i al dan Muntahl .

369

and one of the Javanese translations gives the title with

opo

two dots below the final vowel indicating x. In spite of
the fact that tlie text of ^anmahis prose and verses are
not vocalized, the contents of the treatise in question and
the evidence of what has been demonstrated ahove estahlish
heyond doubt that the title should read Muntahl , although
it must he emphasized that muntahi hears a close semantic
relationship with muntaha and the Prophet l s 35Tight Journey*
Indeedj the title muntahl is applied originally to the
Prophet* 821

Ihe second point concerns a considerable gap

occurring in the text of the Muntahi * Portunately, this gap

822

can he filled hy one of the Javanese translations. Ihe
Javanese text indicates that the gap covers the space of
six pages ^ and reveals further that the missing part in
the Malay text is not one of great importance that throws
any new light or adds new information on the subject as
already contained in the text. Por this reason, it is
sufficient merely to give here a gist of what is discussed
in the gap* The discussion continues from the preceding
pages of the text on an exposition of the esoteric meaning
of the saying of the Prophet: u Whosoever knows his self

820. 3716 (2) . p.100.

821. 0f, irashfu’l-Mah.iuh, pp. 167-168.

822 . 37i6"Tgr : "

823. Ihid ., pp.79-84.

370

3oiows his Lord. ,f Lh.ere Lollows a quotation in Arahic verse

from an \midentified source:

¥a taLdn bi na* ti ? l~ l izzi^ Zl ' fi knlli ma g harin

Wa anta * ala^l-tahglgi tilka^l^ma g ahiru

Ea^ dhalika^^ ^an *ayni ? I-»Khiyahi wa laysa hl ^^

H iiahun wa t arfl^ 2 ’^ hi ? l-.iamali musafiru
— i ^- ii " L ri r 1-1 ^ 1 11 —•

Wa law la hi,i ahu ? I-kawni lam yaku g ahiran

Pa lasta hi saqi»l-huhhi hal anta sald.ru

Wa * ahka hadrthu’l~huhbi yurwa ila 9 l~wara

Wa mihka 3 l~ta,i alli mursalun mutawatiru. ^

My literal rendering of this verse is:

By the attrihute of Gloiy You appear in every 8 ;z 0

theatre of manifestation, 0
And You are in truth these manifestations. gxi
Lhat is so hecause of the Eye of the Unseen, ?

for I have no veil
And my sight is to Beauty exposed»

Were it not for the Veil of Existence You would

not he Outwardly Manifest,

You are indeed not the Cuphearer of the Wine of

Love, hut the Inehriate•

It is ooncerning You that the Tale of Love is

told to the world,

And from You are transmitted revelations successive.

824. The text is ohscure here. Dr. W. Arafat of the Depart-
ment of the Middle East, School of Oriental and African
Studies, London University, suggests the reading: Wa
tahdu hanatu [ 1- 1 izzi ... (see note , 830)>

825* Text has; dhaka T

826. Text corrupt: hl.

827* Text has: t arfijyyun .

828. Text has: lam yalcun , hut in the g‘ussive mood, the final
radical is dropped.

829. mg (2)» P.74.

830. PoYlowing Dr. Arafat’s reading, this line would read:

The Daughters of Glory appear in every theatre

of manifestation.

831. i.e. That is so hecause it is the Eye of the Unseen
that sees the truth.

371

The meaning intended is that the One Real Being not only

appears in every tlieatre of manifestation "but that He is

also identical with the theatres in which He is manifested,

(The §ufr knows that this is true because of direct experience

(kaahf) in that he has passed away and hence he is no longer

ohstructed by the veil of self so that he now sees with the

Eye of the TJnseen (i.e, God) - or rather it is the Unseen

Who sees Himself through him.®^ Existence as such is as a

mirror, possessing no real being in itself and hence a veil

unto the Real, but it is nonetheless a mirror reflecting

Real Being and making Him apparent - He is at once Love,

8^3

Lover and Beloved ^ and hence all Converse of love points

to Him* Up to this point, the Dlwan of Maghribl gives

identical thought and meaning:

0 Thou in whose life-giving Eace all the Universe

is manifest,

And 0 Thou whose Countenance is apparent in the

Mirror of the UniverseJ

Since the Darling of Thy Beauty looked in the Mirror
And saw the reflection of his face, he beeame wild

and mad [with love],

Every instant Thy Countenance displays the beauty of

its features

To its own eyes, in a hundred fair vestments,

It looked forth from lovers f eyes

So that it beheld Its beauty in the faces of Idols,

Thy Eace wrought a Mirror for Its self-display,

And called that Mirror f Adam and Eve 1 •

832, Cf. Insanu* 1-Kamil I, p*62. Asrar , p,68: Sharab , p.10;

Ra’aytu rabbi bi f ayni rabbi .

833. Hee*the ' Lam 1 at l^ ox ^lrapi ( Lama f at , pp,327-330).

The English translation is given by Browne, Literary
history of Persia , III, pp.133-139*

372

He ‘beheld th.e Beauty of I-Iis Pace in every face

throngli him,

Therefore hath he hecome the Mirror of all the Names,

0 Thou whose Beauty hath shone forth to Thine own eyes,
And who hast plainly seen Thy Pace in Thy own eyes,

Since Thou art at once the Seer and the Seen, there

is none other than Thee ... 5

The lash line of the quotation in the Muntahl refers to the

doctrine of perpetual creation, which is "based upon the

well-known verses in the Ghapter of the Most Gompassionate . ^

He who allows his Self to he veiled, with the resulting

inahility to ’ see 1 the Truth witli His Sight, is then consid-

ered to have suffered a great loss, as the next quotation

in the text conveys:

Fa man a T rada 'anka mushahidan siwaka
fa dhaka * 1- 1 ahdu wa *Llahi khasirun .

Vhosoever turns away from You, heing
a seer only of that which is other than You,
that slave, hy God, is losti

There follows a quotation from Uways al-QaranI to the effect
that "When poverty is perfeet it is indeed God" ( Idha
taiama [ l-fagru fa huwa \ Llah ) .^^ *Poverty r here means complete
fana * , that is, fana» from the very state of fana ? ; the state
of the soul reintegrated in the Spirit, descrihed as f return~
ing' to its original nature ( irni 1 ! ila a g lihi ).®^ The

834. See Literary history of Persia , III, pp.334-335*

835. Qur’an 55:26, 27, 29; see also ahove, pp.1i'5o~i36
Q 36. 5716 (2), p.80.

837* Ihld ., p.81.

838, Loc . cit. The reference here is to the Q,ur’an 89:28;
cJT ahove, pp. 452-153.

375

state is iurtlier descritecL in the Persian quotation from

- 839 - -r-

th.e author of the Sawanih i A^tnad al-G-hasalr:

_ 8AO — PJx~\

Shakhsi didam nashastah har khashk zamin

Wah kufr nah islam u nah dunya u nah din

Nah hagg [nah] haglgat nah t arlgat nah yagln

An dar du ,jihan kira buwad hay ain ?

I saw a man sitting on a barren floor [having]

Neither unhelief nor belief; neither world nor religion;
Neither Truth nor Reality; neither the §ufi path nor

certainty*

Who in the two worlds will have such a way of life?

By the two worlds is meant not only this world and the
Hereafter, but also the mystical microcosm ( *alam g aghir )
and macrocosm ( 1 alam kablr ). The faqlr is he who has passed
away from the existence of the two worlds ( hawnayn ) that are
veils concealing the Essence If the faqlr is still
conscious of God as the Lord Who is worshipped, then his
poverty is not complete as his consciousness betrays that
the duality between slave and Lord is still maintained by
him. For this reason, Ba Yazid says:

839* A treatise on Love, the Lover, auad the Beloved.

840. Text reads: nashashtah .

841. Text corruptl zabayn.

842. 3716 (2) , pp.81-§2.

843. Cf. Ibhu*1- 1 Arabl: ”... were it not for the existence
of the two worlds, the Essence would certainly be
manifest." ( Muntahi , p.128) ; also Lama 1 at, Lamlat XX,
p.352: [ al-faqlru j suwadu* 1- wa ( jhi f 11 1-darayn - The
faqrr is' he whose face'is blackened £n both worlds.
Also cited in Muntahi, p,125.

574

'Pawbatu’ 1-nasi min dhunubihim wa tawbati

-z-1—■—~— —w m --

min gawli la ilaha illa ? hlah ,

Repentance of the people is from their sins; my
repentance is irom saying ’There is no god but God’ #

and Shibll says:

Man f arafa*hlah ma qala*hlah wa man gala
? hlah ma 1 arafa $ Llah »

Uhosoever knows God does not say Allah;
whosoever says Allah does not know God.

Ihis can be compared with the iollowing verses from Magh-

ribl‘s Dlwan where he s.ays:

Gease, 0 my son, from denial ancL,affirmabion
Talk not of 1 except f and 1 no 1 i °

If they bid thee lay down thy life,

Go, lay down thy life ? and talk notl
IJntil thou knowest who f I f and ‘We* ara
Be silentl talk not of •I* and f We f i f

When one is still conscious of one's own existence, one can

never become a complete fagir for n existenoe is a sin with

848

which no other sin can be compared." After the guotations

from Ba Yasld and Shibll there follows Jaml f s ruba f i :

£nra ki fana* shewa u faqr ain ast

Uah kashf u yagin nah ma f rifat nah din ast

844. m§ (2), p.82.

845. LocTcit .

846. UentaT ’( nafi , i.e, la: f no') and affirmation (ithbat,
i.e, 3-hhaT : r except f 7r Maghribi here refers to tKe Tirst
part of the shahadat : ha ilaha illa*Llah : There is no
god exoept Goh*

847. Literary nistory of Persia , III, pp.34-2-343.

848. See Asrar , p»61; KuntalTi , p, 118; and above, pp. Q6 -©9.

375

Ra£t u zi miyan h.amln khuda mand khucla
Al-faqru idtia tamma huwa ? Llah In ast . ^

Whin^ield^s translatrion of this ruba * I is:

When poor indeed and dead to self th.ou’lt need
No Tisions, knowledge* oertitude, or ereed;

When sel£ has perished naught but God remains,

Por ”Perfect poverty is God indeed.” Q50

Tlie meaning intended in this ruba * 1 , in the light o£ the

foregoing exposition, is self-explanatory, Q}he state of the

faq£r who has achieved complete poverty is further vividly

illustrated in the following analogy conveyed in ^lragl^s

verse in the Pourth Lam * at :

Zaharat shamsuha 8 '^ fa ghihtu fiha
Fa idha ashragat fa dhaka shurugl . ^

Her sun appeared and I am lost in her;

When she rises, that is also my rising*

"Lhat is also my rising” means my "going forth" ( khuru.il ) 8 ^

from the shell of self to attain to higher Selfhood. Por the

§ufi who travels along the path o£ poverty, he will ultimately

849* 5176 (2) » p»83« Q?he text is not free from errors. See
Lawg ? ih 7 p.13 of the Persian text*

850« Lawa ? ih ^ p.10.

851. 5?ext reads shamsun .

852. Por ashragat and shurugi the text has ashrafat and

shuru.fi . The root sharaga in this case is more approp-
riate in descrihing the rising of the sun, which is the
metaphor used in the above verse* See 5176 (2) , p.85.
8^3« Loc.cit . Lhis word is written on the margin or the

text explaining the intended. meaning of the last word
in the verse - (i.e. shurugl).

376

discover that the final stage of his progress is obstructed
hy the veil of knowledge (hoth *ilm and ma'rifah : gnosis).

So, at that point 9 for him "knowledge is the greatest veil
( Al-*ilmu hi.iabu ? l~akbar ) .^4 He should strive on to achieve
the state described earlier by Ahmad al-GhazalI,®^ £or the
true £aqir is he to whom there is neither Lord nor slave
( al~£aqlru la rabban lahu wa la f abdan lahu ).^^ He is like
a wave which when the breezes cease to blow subsides and is

lost in the ocean. He is then said to "stand in no need o£
G-od" ( al-£aqlru la yahta t iu ila*Llah ), for he is God -
or rather he has passed away and there is only God« In a
narrative attributed to Abu Xazid al-Bis£amI, whose name has
been closely linked with this concept of fana ? , the same
spirit is corveyed:

Once He raised me up and stationed me
before Him ? and said to me, ’0 Abu Yazld, truly
my creation desire to see thee. 1 I said, *Adorn
me in Thy Unity, and clothe me in Thy Sel£hood,
and raise me up to Thy Oneness, so that when Thy
creation see me they will say, We have seen Thee:
and Thog^ilt be That, and I shall not be there
at all.

854. Ibid ., p.84. Cf. Ibnu’l- 1 Arabl: “Knowledge [i.e. gnosis:
ma*ri£ah ] is a veil between the Khower and the Known. 1 '

(Asrar, p.71). See also Muntahl , p.128.

855* See' above, p. 573*

856. 5716 (2) , p.84. Cf. Lama[at, Lam^at XX, p.}32*, the
saylngs 'of ‘All aT-Jarlrl: M ai-faqlru { indi man la

galba lahu wa la rabba lahu , 11 and Junayd: n al-f agiru

la yaftaqara ila nafsihi wa la ila rabbihi •"

857- 5716 (2) , p.84; Lamgat , Lam»at XX, p.352.

Sarra,i , op.cit ., p.382. The English translation is by
Arberry in $ u.fism , p.55*

377

Einally, tlae last guotation wliicli ends tlie lacuna comes again

from ’Iraqi's Larna 1 at :

Raqqu ? l-zu,ja,iu wa ragati’ l~khamru
ffa tashabalia wa tasliakala ’ l~amru

Ra ka’annama khamrun wa la q adahu

. "Z 1 - 859

Wa ka’ annama gadaiiun wa la khamru .

The glass is fine and the wine is clear*

IPheir resemhlance is indistinguishahle;

As i£ it were wine without a cup,

And as if it were a cup without wine.

Lhis same irerse appears in Ghasall^s Nishkat al~Anwar ^° and

also, in a Persian version, in the first strophe in one of

'Iraql*s tar.ji *hands Shah Ni 'matu^Llah, in one of his

verses in his Dlwan , conveys a similar spirit, The meaning

of the verse speaks for itself.

With this reproduction of the quotations missing

in the original version of the Muntahl and my interpretation

of the meanings they convey hased upon the little that may

he gleaned from the sketchy comments in the Javanese text,

the Muntahl that 1 now present may he regarded as complete.

The system of transliteration of Arahic characters

that I adopt throughout the edition and the work as a whole

is as follows:

859. 3716 (2) , pp.84-85; Lam»at V, p.335.

860. Edited hy Ahu’l-'Ala 1 AfIfI, Arahic text (al-Maktahatu’1-
’Arahiyyah), Oairo, 1964, p 0 57»

861. A kind of verse in which the same line recurs at stated
intervals.

862. 0f. Literary history of Persia , III, p.472.

(a) Consonants :

OD.amzah)

J

\

(alif)

a

(ha»)

b

(ta>)

t

(tha ? )

th

C

(igm)

0

c

0?al>

t

(kha’.)

kb.

(clal)

d

*

(dhal)

dh

(ra>)

r

_3

(agz)

z

(sin)

s

(shJn)

sh

(§l£)

§

( J£>

(jSd)

J-

)r

(t?ii)

h

(?£!.)

£

('ayn)

1

£

(ekayn)

gh

«

L_S>

(fii)

f

0

(ajf)

q

(kaf)

k

j

(lam)

1

579

(mrm)

m

(O) (nun)

n

3 (~wnw)

w

Jb (h|l)

Ti

(3 (y|l)

y

Cb) Long vowels:

<3 or \

=

a

3

i

u

(c) Short yowel s:

/ = a

(d) Di-plrthongs :

-

jJ

_j„____

3 -

3 -

(e) Others ;

O

J\

i

u

ay

iyy

aw

uww

ah (as in ma f rifah ) and at
(as in ma * rifatu )

al-, or ’1-

580

Tliroughout tlais work the system of romanized Malay
spelling is not the same as that still officially used by
the Government and in Halay schools and textbooks in Malaya,

I am following closely - though not exactly - the system
adopted by the Kongres Bahasa dan Persuratan Melayu III
(Singapore, 1956). In this system, the pepet sign ( v ) and
hyphens (except in cases of repetition of words usually
denoting plurals and emphases) are dropped out, and the
spelling is made phonetic. Thus, for example, sa-suatu is
spelled sesuatu ; di-peroleh-nya is spelled dinerolehnya -
and so on.

In both the romaniaed Halay edition and the English
translation of the texts, numerals without brackets are my
notes continued in the usual order from the preceding
chapters; numerals in square brackets ([1]) indicate paging
of the manuscripts; numerals in brackets on the left-hand
margin of the text indicate numbering of texts and transla-
tion for the purpose of identification; a word or words in
square brackets (Cone]) denotes conjecture; a letter or
letters in square brackets (Co]) indicates missing letters.

The archaic forms of spelling of both Halay and Sanscrit
words occurring in the texts are spelled as they appear in
the texts» Hence, terbunyi ( tersembunyi ); menengar ( mendengar );
berajar ( belajar ); buddi ( bud i); shiksa (siksa), etc.

Arabic words occurring in the Malay texts, and words of

381

Arabic origin which 1iave 1)0001116 commorL Malay usage are
spelled according to the Arahic form following the system
of transliteration of Arahic characters here adopted, Thus
words now regarded as part of common Malay usage such as
kaunu maksud t alam , dunia , are romanized with the addition of
diacritical signs to indicate their original Arahic deriva-
tion as gawm , maggud , 1 alam , and dunya .

382

CHAPTER VII
ASR1.ru ’ L- f SRIPIH

[163

karangan
9amzah Pansurl

[Haskhah Leiden, no« 7291 (1)3
Bismi l Llahi*1-Rahmani*l-Rahlm

863

wa zayyana q.ulu‘bahum ogbi asrarihi
[wa3_nawwara arwal^ahum 0 _ hi ma*arifi
shuhudihi wa zahhara nufusahum hi
nuri 'ishqihi* Ai^Lalu^l-galat
wa akmalu’ l-taftiyat ’ ala sayyidina

wa ’ala alihi wa §a&bihi_aoma 1 ua wa’1-
^amdu li’Llahi rabbi’ 1-’alamin«

(1) Ketahui, hai segala kamu anak Sdam yang islam, bahwa

Allah Subhanahu wa Ta 1 ala menjadikan kita; daripada tiada

o^r ry Pi&P*

bemama ' diberiNya nama, dan daripada tiada berupa

863* The text has the Malay form of the word wu.jud » i#e•:

u.lud » spelled aw.jud » This form of the word is frequently
iound in the text.

864* The text is incorrects gulubuhum .

865. Text incorrect: asrarihim .

866* Text here garblecH

867* The text reads: ,.. daripada tiada (diadakannya. dan

daripada tiada) bernama ... . etc. The words I haveput
in brackets are to my mind a later interpolation and
do not belong to Lgamaah^s text, since if read thus then
5amzah’s entire mystical system collapses, and they
contradict IJamsah^s persistent idea that the world is
not created ex nihilo . See, for examples, pp,29-31?
34-38; and Sharab , pp»98-100« The reading of the text
as I have arranged above seems to me to be correct and
consistent with $amzah's mystical system. Doorenbos
explains this apparent contradiction in 5amzah's system
by saying that the contradictory words are homilitic in

385

cLTberi 'berupa; lengkap dengan telinga,^^ dengan hati, dengan
nyawa, dengan hudi* Yogya kita chari Tuhan kita itu supaya
kita kenal dengan ma'rifat kita, atau dengan khidmat kita
kepada guru yang sempurna mengenal Dia, supaya angan taq§Ir
kita.

(2) Adapun sementaranya beliim bertemu dengan yang sempurna
berma T rifat, pandang pada lima belas bayt . Adapun ini empat
serehawang pada sebuah bayt. Jika tiada kamu faham pada bayt
lima belas bayt ini, lihat pada sharahnya pulang,^ 0 kerana
[pada] sharahnya itu perkataan ma‘rifat Allah [ada] dengan
nyata dalamnya. Va ? Llahu a ? laml

purpose (see Doorenbos , p. 205 ). But I reject this
estplanation as the homilitic part of the treatise is
actually the beginning written in Arabic. The homily is
indeed generally written in the beginning in Arabic in
all such treatises. In my opinion, the problematic words
could only be explained away as a later interpolation
by a copyist who thought it fit to insert the words to
satisfy the , Ulama , , not realizing, perhaps, that in
doing so he rendered the entire system self-contradic-
tory.

868. Text repetitiye.

869* Text has ditelinga .

870, ... lihat pada snarahnya pulang ... i.e.: pulang pula

pada sharahriya .' Pulang : return, retrace, in -bhis context
conveys the me aning: consult, look again. I thinlc
that the use of the word pulang in this sense is deriyed
from the Arabic usage of the’ word ra.ja^a , meaning to
return. See, for e^ample^ the^wa^- in which this^word is
applied in the Qur’an: Ma tara fi khalgi’l-rahmani min

tafawutin, fa’r,ji ! i’l-ba§ara hal tara min fu t urin .

(67:3)« 8ee also Qur f an 67:4 where the way in which
raja 1 a is applied supports my opinion.

384

(3) Shahdan.^' 7 '*' Tiada berapa lagi kurangnya, Adapim jikalau
bertemu dengan kurangnya, digenapi; jika "bertemu dengan
salahnya, diperbenari; jika bertemu dengan penggal pada
bahasa atau pada ljLurufnya lebih - kurang, [173 diperbaiki -

872

jangan di 1 aybkan - kerana manusia terbanyak lupa dan lalai, f
seperti sabda Rasulu^Llah (g alla^Llahu 'alayhi wa sallam i):
,T Al~insanu murakkabun t ala > l-nisyan . ,f

y a ’ nl i

"Manusia itu terkendaraan atas lupa," kerana manusia itu
penuh dengan 'aybnya» Melainkan Allah Subhanahu wa Ta’ala
jua yang tiada ber’aybNyal

(4) Bab pada menyatakan ma^riiat Allah Ta*ala serta

S ifatNya^^ dan Asma’Nya .

Aho segala kita yang menyembah *kan Nama
Togya diketahui apa Yang Pertama
Kerana Tuhan kita yang Sedia Lama onc
Dengan ketujuh §ifat bersama-sama#

871. The use of shahdan before beginning sentences is veiy
oommon in classical Malay literature. It is most
probably an abbreviation of shahida anna : he testifies
that ... 0f. also Vilkinson , 'p.434.

872. Text has repetitiye form: lalai - lalai .

873* Text is incorrect: s ifatNya .

874. The text is repetitive.

875* Rollowing this verse are two verses:

Kunjung-kunjung di bukit yang mahatinggi
Kolam sebuah dibawahnya
Wajib insan mengenal diri
§ifat Allah pada tubuhnya.

Nurani haqlqat khatam
Supaya uerang laut yang mahadalam
Berhenti angin ombak pun padam
Menjadi sul^an kedua ! alam.

These are wandering verses that have somehow found their
way here. kor my eaplanation of this, see my Introduction ,
p.548, and the notes 764-766-In the present.edition I am
excluding such wandaring verses from the main body of the text.

385

[18] 'Duhan kita [itu yang] EmpunyaoBjaat
Awwalnya l$a.yy pertama bilang_§ifat°^
Keduanya 'Ilmu dan Rupa Ka‘lumat
ICetiga Murid ’kan sekalian Iradat.

Keempat Qadir^?ndengan QudratKya tamam
Kelimanya Sifat°' bernama Kalam _
Keenamnya Saml' dengan AdaNya dawam_
Ketujuhnya Ba^Ir akan 1j.alal dan ^aram.

Ketuguhnya itu adanya qadlm
Akan i[s]ti 1 dad [<a]lamln sempurna ’Allm
Kerana §ifat°^^ ini dengan_Kamal al-I^aklm
Bernama Bismi ’Llahi 5 1-Ka^.mani 9 1-Ra^.Im.

' Iliiiu ini §aqlqat MuT^ammad al-Nabl
Menurutkan Ma 1 lum dengan lengkapnya qawl
Laripada Haqlqatnya itu jahil dan wall go^
Beroleh i'tibarnya dengan sekalian peri.

luhan kita itu empunya Kamalgop

Didalam ‘IlmuNya tiada panah° _zawal

Raljman dalamnya perhimpunan Jalal

[19] Berserta dengan Raljlm pada sekalian Jamal.

luhan kita itu yang_bernama 'Aliyy
Dengan sekalian SifatNya° 0 senantiasa baql
*Ala oaml^i^l-^alamln AtharNya 0 jadi_ ooc
Daripada sittu jihat - sebab inilah khall. ^

876. Text 13: oorrupt: glfat.

877* lext has; aadlr - A Malay form of spelling; the ya’
taking the xunction_of the kasrah .

878. lext incorrect; g ifat .

879» !ext incorrect; s lfat .

880. Here follow five lines in the text which have been

oross.ed off by the scribe as mistakes. _

881. Rollowing peri are three words: isharat dengan *ibarat
which are corrupt, as they are out of contekt inboth,
this verse and the one immediately following. Probably
isharat and *ibarat are alternatives for i 1 tibar occur-
ring in the last line of the verse*

882. I*£.? Minangkabau form of the Malay word pernah .

885. 3?ext: § IfatHya .

884. Text inoorreci: atharHya .

885. Text has; sebab inilah tiada khall . l iada is not meant.
See the reading"In^the' commentary on pp* 50-51 of the
text.

386

— _ PP>£\

Olaahya AtharMya tiadakan padam
MemherikanoWH-dud pada sekalian 'alam
Mendadikan 0 ‘ makhluq siang dan malam
Ila [ahadi]’l-ahad tiada’kan karam.

Tuhan kita itu seperti hahr al- 1 amlq
Omhaknya penuh pada sekallan £arxq
Laut dan omhak keduanya rafrq
*lkhir kedalamnya jua omhaknya gharlq.

Lautnya 'llim halunnya Ma'lum
Keadaannya_Qasim omhaknya Maqsum
5?ufannya ^akim shu’unnya MaT^kum
Pada sekalian 'alamln inilah rusum.

Jikalau sini kamu^^ tahu akan wudud
Itulah tempat kaau shuhud

Buangkan rupamu 0 “ daripada sekalian. quyud
Supaya dapat kedalam Diri qu*ud. ttyu

[Pada wujud Allah]^^ itulah yogya kau qa’im
Buangkan rupa dan namamu da’im
Naflkan rasamu daripada makhdum dan khadim
Supaya sampai kepada ‘Arnal yang IChatim.

892

Jika engkau helum tetap seperti hRtu '

IJukum dua [lagi] khadim dan ratu 0 ^^ gq ; ,

Setelah lupa engkau daripada emas dan matu ~
Mangkanya dapat menjad?. satu* [20]

886, Text incorrect: atharNya .

887* Text has: Bernama » hut Men,jadlkan is correct. See the
reading in ttie commentary on p. 3"1 of the text •

888. Iext has: kamunya . Cf. commentary on p.6Q of the text.

889. Text has: rupanya . Bu pamu is the correct reading. See
the commenTEary on p .62 of the text.

890. The text reads: kedalamnya hersu.iud . I am following
the reading in the commentary on p.63» which is the
correct one, as the commentary hegins with an explana~
tion of the meaning of the word qu*ud , and not su.jud .

891. See the commentary on p.65 of the text.

892. Text is corrupt: nyatanya . See the commentary on p.68
of_the text.

893. Khadim dan ratu : text is corrupt; it has adm dan art .

I agree with Professor yan Ronkel's rendering to
khadim dan ratu as heing in conformity with the meaning
intended. ITee Doorenhos , pp.123» note 5? and 155 »

note 2.

899-, 7ext has hatu, hut see the commentary on p .70 of the
text.

587

Jika ^ ‘beluEn fana’ daripada ribu dan ratus
Tiada’kan dapat adamu kau hapus
Naiikan rasamu itu daripada kasar dan halus
Supaya daj)at barang katamu karus,

§amzab Ban^url sunggub. pun gLa ' If
Haq.Iqatnya bampiroBada Dlaat al-Sbar!f
Sunggub pun ^.abab 0 ^ rupanya katbxf gnn
Wa§ilnya da’im dengan ba£r al-la*J?If*

Inilab Bayt Lima Belas* Dengarkan pula pada 'ibarat sbaraTj.

pulang«

(5) Abo segala kita [yang] menyembab [ ’kan] Nama
Yogya [diketabui apa Yang Pertama] »«,

Ya‘nl Nama Allab Sub^anabu wa Ta'alaj kerana pada £ukum

sbarl'at barangsiapa mengucbap la ilaba illa’Llab Mubammadun

895 « Text bas n ika preceded by ya'nl .

896. Text bas TJbe plural form of b abbab : babbat, meaning
beads, granules, pustules, e.g. trivialities. gabab
means blister; in tbe text:~bubble.

897* Tbis is tbe last of tbe 15 yerses. But tbere follow in
tbe text 3 more wandering yerses:

Hamaab Ban§url orang 'uryanl (text^corrupt: for
'uryanr it bas yang gbana or gbanl )

Seperti Isma' ll 3 'adl gurb&nl (texV corrupt i kburban )
Bukannya 'Aoaml (text: 'Ajlml ) lagi 'Arabl

Senantiasa fana’ (textj_ fabna : Acbebnese form)
dengan Yang Bagl

$amzab miskln, tiadakan kaya

Dimana’kan sampai kepada Tuhan yang Qabbar

(text bas Qabar)

Seperti Mubammad ĕpaak Tunan yangabrt) Sayyidu’1-

(text bas Q,abar ) Anbiya’

Sampai kepada Jalll al-Akbar,

5amzab Fan§url terlalu karam
Didalam laut yang mabadalam
Berbenti angin ombalc pun padam

Menjadi Sul^an (text corrupt: sbla t an ) daripada

kedua 1 alam e

898, See note 87c. See my Introduction, pp.546j.and notes 764-
-766.

388

RasuIu’Llah dengan lidalmya islam ^ukumnya • Pada hatinya? -
wa’Llaliu a \ lam 1 Seperti sabda Rabi (g alla’Llah.u ^alayhi
wa Ballam j):

n Man q,ala la ilaha illa’Llah dakhala’l-,jannah * ”

ya•ni:

"Barangsiapa menguchap la ilaha illa ? Llah
maauk shurga (terlalu mudah)" [21]

Dan lagi sabda Rasulu’Llah (g alla’l~Lahu 'alayhi wa sallam l);

n Man gala la ilaha illa’Llah khali g an mukhli g an
dakhala * l-,j annah » n

ya'nl:

T, Barangsiapa menguchap la ilaha illa’Llah dengan
suchi hatinya masiik shurga, n

Bahwasanya kerana nama dan [yang] empunya [nama] esa, apabila
nama disebut [maka] serasa [yang] menyebut [dengan yang]
empunya nama. Adapun kepada haqiqat, yogya diketahui [yang]
Empunya Rama maka®99 sempurna i§lam[mu]. Seperti orang
kebenua China dan menengar nama raja China juga,^ 00 [simgguh
pun] tiada berlihatan^ 0 ' 1 ' dengan raja China; maka sempurna
[ia] ke benua China dan raja China pun dilihatnya, nama raja
China pun didengarnya; keduanya diperolehnya. Sebab itu
kepada Tj.aqiqat yogya diketahui dan dikenal[i] NamaRya yang

899» Maka here conveys the meaning agar , supaya : in order
•bliat, so that.

900. Juga here conveys the meaning pun : also, just (as),

901. Text has berlihatnya .

389

dinamai Allah, kerana^ 02 firman Allah Ta^ala:

Man kana fl hadhih-i a'ma falmwa fi’l- ? akliirati
a'ia wa^ adallu sabllan .^ 0 ^

ya r ni;

Barangsiapa tiada mengenal Allah disini
di’akhirat pmi tiada dikenal [dan lebih o&ula ia

dari jalan yanghenar].

Kerana ini maka kata Ahlu* 1-Suluk akan orang [yang] tiada
mengetahui Allah tetapi menyehut Kama Allah dengan ikhla§
hatinya, [ia itu] islam l^ukumnya. lttifaq , Ulama , dan Ahlu*l~
Suluk: [akan] orang [yang] mengetahui Allah kha§£ hukumnya;
akan orang [yang] mengenal Allah khagg al-kha^^ hukumnya,
kerana orang [yang] mengenal Allah ’ala daripada [orang
yang] mengetahui Allah. Seperti sabda Rasulu*Llah
(§ alla’Llahu ^alayhi wa sallam O:

" Wa 1 bud rabbaka ka r annaka tarahu >.. lt

ya’nl:

u Sembah Tuhanmu seperti kau lihat la ,, *

( 1 ibarat ini kepada orang [yang] mengenal
Allah dapat [22] dikata).

... ffa*in lam takun tarahu fa*innahu yaraka .' f

ya*nl;

... lika tiada engkau melihat Dia, bahwa
Ia melihat dikau.”

902 . !ext has kerananya . to convey the meaning oleh kerana .

903 . Text is incorrectaw.

904. Qur’an, 17:72.

390

(‘ibarat ini kepada orang [yang] mengetalmi
Allaii dapat dikata).

Lagi firman Allah. Ta r ala:

Wa 1 bud rabbaka ha-tta ya 9 tiyaka*l~yaqln .^^

ya*nX:

Sembah Tuhanmu hingga memberi dikau
nyata (ya'nl nyata : tiada shakk dalamnya).

Inilah ma 1 na 1 ... menyembah Nama 1 ,

(6) Fa 1 lam - Yogya diketahui apa Yang Pertama .

Ya’nl tatakala bumi dan langit belum ada, ’Arsh dan
Kursl belum ada s shurga dan neraka belum ada - semesta
sekalian Palam] pun belum ada, apa jua yang pertama? Ya‘nl
Yang Pertama Dhat Semata, SendiriNya, tiada dengan §ifat, dan
tiada dengan Asma 1 Nya - itulah Yang Pertama. Adapun Nama Dhat
itu Huwa . Ha’na Huwa itu ismu'^7 isharatin kepada Dhat
tiada dengan §ifat. Adapun Nama Allah rendahjnya sepangkat
daripada Nama Huwa n letapi [Nama Allah itul perhimpunan

segala Nama. Seperti seorang Mu^ammad namanyaj jika ia

_ qq8 Q09

ber T ilmu, 1 alim y namanyai jika ia pandai, utus ^ ' namanya;

905. ^ur^an, 13:99.

906. Ea 1 lam : Beginning a paragraph, meaning: Know (that by)

.., followed by the explanation ..* (we mean) ,,. etc.

907 . !ext: ismu .

908. Iext incorrect: ^alim .

909* Doorenbos, perhaps on the authority of Wilkinson, reads
utas - a spelling found in dictionaries. I think utas
Is not the correct spelling. In 5amzah's verses tETs
word has appeared in ones rhyming in TJS. Ihe correct
spelling should therefore be utus and not utas (see,
e.g. 2016 , p.89 - the verse is q.uoted on p* 41 * above).
See also - T. Iskandar’8 article: TJtus atau Utas ? in
Sari Bahasa , Ha.jallah Bulanan Dewan feafa.asa , ',1'ilid IX,
bilangan ^2,‘ ppo'7^^8, Kuala Lumpur, "Pebruary, 19^5»
whlch supports my reading.

391

jika ia tahu menyurat, katib nam.anya; jika ia beniaga,
shaudagar namanya. Sekalian nama dibawah nama ini dibawah
nama Mu^animad juga, kerana ia perhimpunan sekalian Cnama
itu]. Akan Nama Allah Sub^anahu wa Ta’ala pun demikian lagi;
oleNya'^ men^adikan makhluq, Khaliq NamaNya; olehNya memberi
rizqi akan hamba Nya Raziq NamaNya; olehNya membarikkan' 111
1 alam, g ani 1 NamaNya; olehNya menjadikan dengan T^ikmatNya,
g aklm NamaNya. Sekalian Nama ini dibawah Nama Allah juga,
kerana Nama Allah C2J] perhimpunan sekalian Nama. T-etapi
Huwa tertinggi daripada Nama Allah sepangkatnya. Adapun Nhat
tinggi pula daripada Nama Huwa itu. Barangsiapa tahu akan
ma’nanya ini, tahu Cia] akan Tang Pertama itu.

(7) Pa^lam - Kerana luhan kita yang Sedia Lama .

Ya r nl Qadlm Sedia, tiada dapat di bicharakan
sekian larnanya. Ya'nl Qadlm tiada dengan qadimnya, Awwal
tiada dengan awwalnya, Sedia Ada; tiada lulus bichara kepada
QadImNya itu melainkau Cbichara] Ahlu’l-Kashf jua. Adapun
kata Ahlu^l-KashY QadImNya itu mithal Csuatu] buah Cyang]
buntar; tiada berhujung dan tiada berpuhun, tiada permulaan

p

dan tiada berkesudahan, dan tiada tengah dan tiada tepinya,
dan tiada hadapan dan tiada belakangnya, tiada kiri^ 1 ^ dan

910. OlehNya conveys the meaning: oleh kerana Ia, oleh sehab
la.

911. Original Arabic: bari* .

912. Text: ditengah .

913. Text: dikirm.

qi4 915

tiada kanan, tiada atas-' dan tiada bawahnya. ' Inilah.
ma'na Qadlm Sedia. Jika ditamthalkan [seperti] da’irah. pnn
dapat, kerana da’irah tiada herawwal [dan] tiada "berakhlr:
jika awwal, dikatakan akhir pun dapat; jika akhir, dikatakan
awwal pun dapat•Yogya diketahui Qadlm Allah Sub^anahu
wa Ta'ala dengan sempurna kenal* Inilah ma'na Qadim Sedia
Lama, Betapa^^ dapat "bertemu dengan ma'rifat Allah Ta*ala
jika^® tiada tahu akan QadImNya Sedia?

(8) Fa ^lam - Dengan ketunuh Sifat 'bersama- s ama ,

Ya f nl tiada hercherai dengan ketujuh §ifatNya,
sungguh Cpun] dikata Dhat Allah yang Pertama. Tetapi *iharat
mushkil; ya*nl [24] jadi Ia hercherai dengan ketujuh §ifatUya
- naqi§ ^ukumnya. Adapun kepada , Ulama , sharl ’ at, Sifat
Allah 1 ayn Dhat Allah pun tiada, ghayr Dhat pttn tiada* Adapun
pada kata Ahlu^l-Suluk, §ifat ‘ayn Dhat* Mithal seorang orang
kerana 1 ilmunya maka hernama 1 alim; kerana qudratnya maka
hernama q.adir; kerana iradatnya maka hernama murld, kerana
katanya maka hernama mutakallim;kerana penengarnya maka

914. Text: keatas .

915* Text: dlhawah .

916. In the texh, the scrihe has crossed off the words

heginning with; ... .iika awwal, dikatakan akhlr pun
dapat .». etc. due to a mistake, hut he corrects them
as it appears ahove.

917» Text has: riaka , hut the meaning intended is hetter
conveyed hy Betapa, i.e. rhetorical *how? f .

918. Text has: maka , hut what is intended is the meaning
conveyed hy jika , i.e. if.

919. Text has incorrect fo3?m: kalam. Mutakallim is the

active participle of the noun kalam .

395

bernama sami 1 ; kerana pengliliatnya maka bernama baglr. Adapum

'ibaratnya juga lain daripada Dhat Agll.^® Nama §ifat yang

tujuh itu suatu g ayat , kedua 1 Ilm , ketiga Iradat >

keempat Q,udrat , kelima Kalam ,^^ keenam Sam 1 ketujuh.
926

Bhat dengan ketu^uh ij>ifat ini tiada hercherai*
Adapun §ifat yang lain hanyak lagi tiada terhisahkan.

Sekalian [§ifat yang lain itu] dihawah §ifat [yang tujuh]

ini ^ua, kerana yang tujuh §ifat ini tinggi daripada sekalian

- - q?7

§ifat itu, Seperti Kama Allah perhimpunan segala' ' Nama,

§ifat yang tujuh itu jua perhimpunan segala §ifat. Apahila

tahu akan ma*na tujuh §ifat itu, maka dapat mengenal dengan

sempuma kenal ^jua,

(9) Pa^lam - Tuhan kita yang Emnunya Bhat ,

Ya*ni Semata, tiada dengan §ifat. Pada suatu
'iharat Wa,iihu’ I-¥u,iud dinamai ‘Ulama’, kerana Ia q.a’im
dengan SendiriNya, tiada dengan [lain]• Sehah ini maka
dinamai ^Ulama’ Wa t jibu* 1 ~Wu,jud , Maka kata Ahlu’l-Suluk [253
sungguh pun Ia qa’im SendiriUya, tetapi Ia memberi wu^jud akan

920. Text incorrect: agli.

921. lext: B ayy .

922. lext: Murrd .

925. Text: Qadi r.

924, Text: HuUaEallim .

925. Text: Saml 1 .

926, Text: Eagir. Word following hagir in the text: a-namanya ,
is corrupTrT

927. Text amhiguous: se^ala or sekalian . But I prefer segala
as it is an un^uaTlried judgment, In fact segala is
used in this context hefore. See ahoye, p.'£2:.

394

sekalian f alam« Iiaka dinamai Wa,iibu , l~Wu,jnd kerana Wujud
dengan Dhat esa Tjukumnya, Adapun kepada r Ulama ’ shari 1 at

- - _ _ _ 928

Dhat Allah dengan Wujud Allah dua ^ukumnya; wujud 1 Ilnrn/
dengan 'Slim dua T^ukunmya; wujud 1 alam dengan 'alam dua
hukumnya; wujud 'alam lain, Wujud Allah lain* Adapun Wujud
Allah dengan Dhat Allah mithal matahari dengan chahayanya;
sungguh pun esa pada penglihat mata dan penglihat hati,

[pada Tjtaq.Iqatnya] dua ^ukumnya: matahari lain, chahayanya
lain. Adapun l alam, maka dikatakan wujudnya lain kerana 'alam
seperti hulan heroleh chahaya daripada matahari. Sehah inilah
maka dikatakan •TJlama wujud ‘alarn lain daripada Wujud Allah,
Wujud Allah dengan Dhat Allah lain* Maka kata Ahlu’ l~Suluk
jika demikian Allah la^ala diluar 'alam atau dalam 'alam
dapat dikata; atau hampir kepada »alam atau jauh dari-
pada 'alam dapat dikata. Pada kami Dhat Allah dengan Wujud
Allah esa ^ukumnya; Wujud Allah dengan wujud ’alam esa;

_ _ _ 929

wujud f alam dengan f alam esa T^ukumnya. Seperti chahayanya,
namanya jua lain, pada ^.aqlqatnya tiada lain. Pada penglihat
mata esa, pada penglihat hati pun esa. Wujud f alam p\m
demikian lagi dengan Wujud Allah - esa; kerana f alam tiada
herwujud sendirinya. Sungguh pun pada gahirnya ada ia her-
wujud, tetapi wahmr juga, hukan wujud seperti hayang-

hayang dalam chermin, [26] rupanya ada £aqiqat:nya tiada.

928. Text has: ^ilmu , which is incorrect.

929« Ihe nya refers to matahari ■>

595

Adapun ittifaq , Ulama } dengan Atilu* 1-Sulnk pada Dtiat: Semata,
Sungguh. pun Dhat dapat di 1 itaratkan, tetapi tiada lulus pada
‘ibarat kerana [tiada] diatas akan Dia, tiada dihawah akan
Dia, tiada dahulu akan Dia, tiada kemudian akan Dia, tiada
kanan akan Dia, tiada kiri akan Dia, tiada jauh akan Dia,
tiada hampir akan Dia, tiada diluar akan Dia, tiada didalam
akan Dia, tiada "bercherai akan Dia, tiada bertemu akan Dia -
tiada dengan betapanya;dan tiada [di]mana dan tiada
kemana, dan tiada sekarang dan tiada sekejap mata, dan
tiada ketika dan tiada masa; tiada Ia jadi dan tiada Cla]
menjadi, tiada Ia tempat dan tiada la bertempat* Seperti
sabda Hasulu’Llah (g alla^Llahu '‘alayhi wa sallam i):

M Kana’Llahu wa la shay^a ^ 1 ma * ahu ."

ya 1 nl:

"Dahulu Allah, [dan] tiada suatu sertaNya pun«"
Kata Shaykh Junayd Baghdadl^^ ( rabmatu’Llahi [ 1 alayhi ] l):
11 [Huwa] [ 1-* ana kama kana."

930 . liada dengan betapanya is a literal translation of the
Arablc 1)115 kay'fa 7 ' a theologioal term meaning: without
f how ? 1 • this term came into prominence due to Its use
by Ibn ^anbal, the founder of the IJanball school
(madhhab), and al-Ashdarl, the theologian. See, for
example, V/ensinck, A.J., 0 ?he Muslim creed , Cambridge,
University Press, 1932, pp'. 66 , li 6 , 1W note 2, 207,
238* Hereafter cited as Wensinck ; and al- Ash f ari ,
pp*24, 237* See also below, p. 555 > note
931 * lext incorrect: shay’in *

932, lext incorrect: Baghdad.

596

ya *nl:

T '[Ia] sekarang pim seperti dahulu juga* T '
933 _

jFirman Allah SubTjanahu wa Ta T ala:

_ — -

Subhana *Llahi 1 amitia yasifun . ^

ya 1 ni:

Mahasuchi Allah tiada dapat diperikan.
Lagi firman^^ Allah Ta^ala:

Laysa kamithlihi shay^un .^^

ya 1 nx:

Tiada suatu pun (barang yang kita bicharakan
dengan hati kita, atau dengan ma'rifat
kita) sudah-sudah [i.e* sama-sama]«

Ma*rifat itu bukan [ma'rifat] Dhat, [tetapi] keadaan Dhat

dengan perihya juga. Sebab inilah maka kata Ahlu 5 l~Suluk

Dhat dengan keadaanNya esa. Tetapi yang kunhlhya, Dhat itu

tiada siapa datang kesana [2?]. Langankan f awamm ? y>r wali

dan nabl dan mala^ikatu^l-mugarrabln pun tiada datang kesana.

(10) ffa *lam - Awwalnya Hayy pertama bilang Sifat .

Ya’nl IJayy [itu iaitu] Hidup. Haka §ayy pertama
dikatakan kerana jika tiada §ayy sekalian §ifat ini tiada
berkawn. Laginya^® firman Allah Ta ! ala:

933. Text has: Sabda.

93^. Qur } an, 23:"92"'. '

933* Text has: sabda .

936* Our^an, 42:11.

93?* Text incorrect: 'awam .

936. Laginya conyeys bHe meaning: l agi pula .

397

_ qxg

Allahu la ilaha illa huwa ? 1 - hayyu* 1-gayyum .

ya 1 nl:

Bahwa Allah. Ta’ala esa, tiada Tuiian
lain melainkan Ia, Hidup, memegangkan
sekalian*

lagi finman [Allab.3 3?a f ala:

Huwa \ l-Hayyu la ilaiia illa huwa , 940

ya f nl:

Ia itu Hidup, tiada Tuh.an lain
melainkan Ia ^ua.

Adapun maka §ayy didalaulukan daripada sekalian §ifat ya ! nl 941
- seperti seorang orang - ^ika tiada ^.ayy, mati ^ukumnya,
Apabila mati ^ukumnya 1 allm 94 ^ pun tiada akan dia, murld pun
tiada akan dia, qadir 94 ^ pun tiada akan dia, mutakallim 944
pun tiada akan dia, saml* pun tiada akan dia, ba§Ir pun
tiada akan dia, Sebab inilab maka 3Jayy didahuluCkan]
daripada sekalian §ifat bersama-sama, Inilah ma*na *^ayy
pertama bilang §ifat•* 949

(11) Ba f lam - Keduanya *Ilmu dan Rupa Ma*lumat ,

Ya 1 nl Tahu, kerana 1 Ilmu itu pertama nyata dari-
pada sekalian nyata, Adapun maka dikatakan *Ilmu pertama

939- Qur’an, 2:255*

940, Qur’an, 40:65*

941* Ya 1 nl here means oleh sebab ,

942. (Text incorrect: ^allm ,

943. Text has: gudrat , but gadir is consistent with the
form here usecL.

944. Text has: kalam , but mutakallim is consistent with the
form here used,

945* Text has; g ifatNya .

398

nyata daripada segala nyata kerana tatakala Allah Sublj.anahu
wa Ta’ala menilik DiriNya dengan 'IlmuNya, maka jadi tiga,
bergelarnya: ! llim, 'Ilmu, Ma ! lum. Tang Menilik hernama
'Alim, Yang Ditilik bernama Ma'lum, Tilik-Menilik bernama
'Ilmu, 946 Ketiganya esa ouga, namanya berlain-lain; tetapi
kerana ! Ilmu juga [28] ! Xlim dan Ma r lum beroleh nama dan
beroleh kenyataan. Tuhan pun gahirlah dengan hambaNya,
hambaNya pun gahirlah dengan Tuhannya. Sebab inilah maka
dikatakan ! Ilmu pertama nyata daripada segala nyata, kerana
Dhat Semata memandang DiriNya; ! Alim pun kelihatan, ! Ilmu
pun kelihatan, Ma’lum pun kelihatan. Adapun Dhat Semata
tiada dengan §i£at; Itulah Yang Pertama ^ukumnya. Apabila Ia
menilik DiriNya, dilihatNyalah DiriNya dengan sekalian
Shu ,; un-Nya,^^ Pada ketika itu Yang Menilik bernama ! llim,
Yang Ditilik bernama Ma r lum, TilikC-Menilik] bernama r Ilmu*
Dhat terbuni didalam 'llim dan Ma r lum dan r Ilmu, Maka
bergelar Awwal dan Ikhir, Jahir dan Ba£in; yang menilik

Q^Q

bernama Awwal, yang ditilik bemama Ikhir, yang ditilik*'
bernama Jahir, yang menilik'^ bernama Ba-yin, Kerana inilah

«950 _

maka firman Allah Ta ! ala:

946. The text is repetitive here.

947. Text incorrect: su ? unNya .

948. Text: tilik.

949. Text has : ditilikNya , but surely this is incorrect, for
it is the Seer ( Yang Menilik ) who is Hidden (Batin;
and the Seen ( Yang DltlHk7 ~~Manifest (gl ahir ) .

950* Texbt sabda.

599

Huwa’l-awwalu wa’l-’altliiru wa’l-sahiru
wa* 1-ba t inu wa huwa bilmlli shay^in 'allm . VJ

Ya 1 ni:

la o‘ua Yang Dabulu, Ia jua Yang Kemudian,

Ia Yang Nyata, la lerbunyi; Ia tahu
pada segala suatu,

Lagi kata Lam^at :

Ha^shug, [u] ^ishg [u3 ^ashig^^ b.arCsih.] ^^

yakyast Ln.ja ^^

Chun wa g l dar na-gun.iad hl f iran chi kar darad ?

ya’nl:

"Yang Diberahikan dan Berahi dan Yang
Berahi ketiganya esa juga;

Sini apabila bertemu tiada lulus beroherai
dan dimanakan ada?"

Lagi kata Shaykh Hu^ammad Haghribl ( rahmatu 1 Llahi 1 alayhi 1 ):

"Chun ! azm tamasha-i-.jihan kad zi khalwat
[293 Smad betamasha-i-,iihan f ayn nihan shud ... "

ya'ni:

"Tatakala berbichara hendak melihat 1 alam daripada

rumah yang sunyi

Datang melihat rupa 1 alam, menjjadi semata 1 alam.,.

951. Qur»an, 57:3.

952. This is the singular form of Lama [ at , referring to

’Iragl^s famous poem. See Literary history of Persia »

III, pp. 124-139. Also see beiow, p. 5149

953 * Text incorrect: ! ashg. '

9S4 T-

* Text corrupt: r-la .

955« Text incorrect: Inju .

956. The Halay text is corrupt. See ^lragl^s Lama 1 at,

Lam*at III, p.331.

400

" Har nagsh ki u ktiwast badan nagsh baramad
Pushid Hanian nagsli bad[an] nagsb. *iyan sTrucU "

"Barang-harang tnlis yang dikehendakinya dengan

tulis itn datang

Tertutup dengan tulis itu juga nyata Cke]lihatan,"
Kerana ini maka kata ‘All ( radlya’Llahu C 1 anhuj] berkata:

TI La a 1 budu rabban lam arahu ."

ya 1 nl:

"Tiada kusembah Tuhan jika tiada kulihat,"

Lagi kata f AlI ( radiya*Llahu \ anhu ♦):

" Ma ra’aytu shay’an ila wa ra’aytu’Llah flhi , n

ya’nl:

"Tiada kulihat suatu melainkan Allah dalamnya,"

Inilah ma’na ’Ilmu pertama nyata daripada segala nyata.

(12) Pa*lam - Ketiganya Murld akan sekalian Iradat .

Ya*nl Murld Citu iaitu] Berkehendak kepada isti ! dad

957 -

yang dalam 'IlmuNya kepada^' ’alam ini. Seperti kata
§adlth Qudsl:

" Kuntu kanzan makhiiyyan fa ahbabtu an u T raia, 11

ya 1 nl:

"Aku perbendaharaan yang terbunyi,

958

maka kukasih bahwa aku dikenal•" Jy
Ya’nl ^alam dengan isti'dadnya sekalian yang didalam ‘IlmulTya

957« Berkehendak kepada isti^dad ... kepada ^alam - the
latter kepada conyeysthe meaning: supaya menjadi .

958* !ext has': dikenalnya .

401

959

itulah maka"^^ clinisbatkan dalamnya kepada perhendaharaan
yang terhunyi hendak menge luarkan ma ’ lumat dari dalam
•IlmuWya, Haka "bersahda: " Kuntu kanzan makhliyyan [£a
a hbahtulan u^raia ." Adapun tamthll^ 0 perhendaharaan itu
seperti puhun kayu; sipuhun dalam hijinya. Biji itu perhen-
daharaan, [30] Puhun kayu yang dalamnya itu isi perhendahar-
aan 5 terhunyi dengan lengkapnya: akarnya, dengan hatangnya,
dengan chahangnya, dengan dahannya, dengan rantingnya, dengan
daunnya, dengan hunganya, dengan huahnya - sekalian lengkap
didalam hiji sehiji itu 0 Maka hiji itu hendak mengeluarkan
tumhuh puhun kayu itu daripada dirinya ditengah padang yang

mahaluas. Maka hiji itu herkata: n Kuntu kanzan makhfiyyan
fa ahhahtu an u'rafa !t - ya*nl sekalian kata ini isharat
kepada Berkehendak juga. Dan lagi firman J Allah Ta'ala:

Innama amruhu idha arada shay’an an

lahu kun fa yakun.

ya'nl:

Bahwasanya harang titahNya, tatakala
herkehendak kepada [se]suatu,qhahwakan
herkata haginya: ”Jadi kaui" ^ menjadi.

959* Maka here conyeys the meaning:

960. £ext' incorrect: thamthil .

961. Text__has: sahda.

962. Qur 5 an

963. Te2ct has: lu, and Doorenhos renders this command "Jadi
lui" But tKĕ word lu is highly unlikely. My opinion
is that the text is corrupt and the word should read
kau.

402

Ini pnn isharat kepada Berkehendak juga. Adapnn kata
Ahlu’l-Sululc ma f na U l[ah]u" [itu iaitu] mawjud hendak[nya],
dan TjLa^ir hendakCnya] • Maka harus dikatakan^^ 1- "l[ah]u"
kerana "l[ah]u" itu isharat'^ kepada suatu yang mawjjud,

Jika tiada mawjud tiada akan disehut Allah Sub£anahu wa
Ta’ala "l[ah]u". Kerana itu maka kata Ahlu’l-Suluk ma ! na
kun ("l[ah]u") [itu] kata [kepada] ma^lumat didalam ^llmu
Allah [yang] sedia mawjjud, Tetapi kepada 'Ulama 9 [ma'lumat
itu] tiada mawjud, [ia] lj.adith - haharu datang tatakala Ia
pandang-memandang DiriUya, Adapun kata Ahlu J 1-Suluk, sungguh
pun tiada [ia] mawjud pada jahirnya, [uetapi] pada ha^innya
[ia] mav7jud: ada, seperti puliun kayu itu juga; [31] sungguh
pun helum keluar dari dalam hiji itu, lj.ukumnya adalah dalam
hijji itu - tiada shakk lagi. Jika tiada demikian, naqi§
^ukumnya,

(13) ka*lam - Keempat Qadir^^ dengan Q,udratNya tamam .

Ya’nl Kuasa; ]ika tiada kuasa lemah ^.ulcumnya. Akan
Allah Suh^.anahu wa Ta'ala tiada lemah. [Ia] kuasa menjjadikan
dan meminasakan dan menghidupkan dan mematikan; pada mencher-
aikan dan [mem]pertemukan, pada mengamhil dan memheri -

967

hanyak lagi mithalnya yang tiada tersehut. Jikalau tiada^

9S4. The text has heen cro3sed out and corrected hy the
scrihe.

963. Text: Isharat .

966. Text corrupt: gadlran .

967« Text repetitive: tiada-tiada .

4-03

968

[la] kuasa, manakan dapat [Ia] memandang DiriNya pandang'
ma’lumat yang dalam 'IlmulTya? Inilati yang ‘bergudrat, yang
sedia sertaNya itu. Adapun ‘alam, sungguh pun mawjud,

_ _ „ _ Q09

bayang-hayang ma^lumat juga. Apa yang dalam ma’lumat itu

- - 970

sini kelihatan kerana ma'lumat itu ter^iukum oleh/ r Qudrat
yang sedia, tiada dapat ditukarilTya lagi. Apabila bertukar,
naqi§ hukumnya Qudrat yang sedia itu; ya’nl belum sempurna
maka bendak diperbaikiNya sekali lagi. Jikalau s.udah dari
sana permai, tidak harus [diperbaikiNya sekali lagi].

(14) ... dan suara kita.^ 1 Sebab inilah maka pada

^Lukum sharl 1 at Kalam [Allah] tiada makhluq. Adapun [kepada]
madhhab Mu'tazilah dan Eafi^I dan Zindrq,^^ Kalam Allah
[itu] makhluq. Pada \uikum sharl’atnya, barangsiapa mengata
[kan] Kalam Allah makhluq, [ia itu] kafir - na * udhu bi’Llahi
minhuj Kalam Allah peri Dhat; Qadim sama-sama dengan sekalian
yang sedia ketujuh itu, Adapun kalam Allah yang dibawa
Jibra j ll kepada Nabi Mu^ammad Rasulu J Llah C§ alla*Llahu 1323
[alahi wa salla mj), yang tersurat pada mashaf, [itu] dapat

958. Meaning: ... memandang DiriNya serta ma 1 lumat yang dalam
'IlmuNya . i*£*: memandang DiriNya dengan pandangan
kepada ma *lumat ,,.

969* Iext has: ma*lumat ini,

970 . Iext has: terhulcumnya - nya here conveys the meaning:
oleh . * *“*“

971 * This is the last part_of a sentence belonging to the
commentary on the Kalamu ? Llah . See my Introduction ,
P.3S0 note T 70 *

972. Text incorrect: Zindiq .

404

dikatakan makhluq kerana ^ukumnya sudah hercherai dengan Dhat
pada ' ibarat» Adapun kepada ^.aqlqinya, wa’hlahu a 1 lam
hi’l~ g awab i

Qala’hlahu Ta'ala :

Innama qawluna li shay’in idha aradna

--—-

an nagula lahu kun fa yakun» J<J

ya 1 nl:

Bahwa sesungguhnya harang janji Kami
akan suatu, tatakala kehendak Kami akan
dia, hahwakan herkata haginya: "Jadi
kaui” - menoadi.

Ini pun Kata Qadlm dengan kata isharat juga> hukan dengan
lidah dengan suara. Jikalau dengan lidah dan suara, dapat
dikatakan makhluq „ Kerana Allah Suh^anahu wa Ta 1 ala mahasuchi 9
KalamKya pun mahasuchi daripada lidah dan suarai^*^*

(15) Ka 1 lam - Keenamnya Saml 1 dengan AdaNya dawam .

Ya’ni^^ Menengar. Jika tiada herpenegar tuli
tyukumnya. Tetapi menengar dengan telinga [itu hanya.] 1 iharat,
kerana Allah Suh^.anahu wa Ta^ala tiada hertelinga seperti
telinga makhluq. Adapun yang didengarNya sana "suara"
isti 1 dad^^ ma • lumat yang didalam ’ IlmuNya senantiasa adanya.
Inilah maka hernama wa huwa * l~saml 1 u’ 1- * allm % kerana

973. Qur’an, 16:40.

974. Text iollows with

975. Text: Ya*

the word: suchi.

nlnya .

976. RepetitTon of last part of isti 1 da d in
977* Text incorrect: wahuwa’l-samx[u 1 ali m.

5:76; 6:13, 116; 6:61; 10T651 12T34(21:4; 26:220;
29:5, 60; 41:36; 44:6.

text.

Qur’an, 2:137?

405

Saml' [dan] 'Alim sedia gadlm sama-sama dengan Dhat. Simggiili
pun ish.arat pada sami^a^Llah li man kamidali , [itu hanya]
T ibarat juga, tiada^® dengan telinga seperti telinga
makhluqat. Q.ala T Llahu Ta^ala :

Wa atakum min kulli ma sa’ altumuhu .^^

ya*nl:

ICuberi akan kamu daripada sekalian yang
kamu pinta.

Kata Ahlu’1-Suluk pinta ini pinta isti'dad a§li, hukan pinta
sekarang, Maka DengarNya Allah Suh^.anahu wa Ta'ala dengan
telinga [ 35 ] 'iharat daripada^ 80 ma‘lumat yang sedia sertaNya.
Pinta ma 1 lumat pun dengan isharat, memheri ma ! lumat pun
dengan 'iharat. Jika tiada demikian, tiada penengar qadlm.
Apahila tiada penengar qadxm, naqi§ Ipukumnya.

(16) Pa 1 lam - Ketu.juh Ba g lr akan halal dan haram .

Ya*ni Melihat. Jika tiada herpenglihat huta
^.ukumnya, Adapun Allah Suh^.anahu wa la'ala da’im melihat
DiriNya dan rupa sekalian ma’lumat. galal dan ^aram didalam
ma 1 lumat itu mawjud, Tetapi [la] melihat tiada dengan mata
seperti mata pada makhluqat; dengan mata isharat juga dan
dengan 'iharat juga. Barangsiapa i'tiqadnya Allah Suhljanahu
wa Ta'ala [itu] melihat dengan mata seperti mata makhluqat,

[ia itu] kafir - na 1 udhu hi ? -Llahi minha J Kerana Allah

978. Text repetitive.

979» Qur’an, 14:34.

980. Daripada refers to DengarNya .

406

Suhl^anahu wa Ta'ala suchi daripada sekalian makhluqat,
PenglihatNya pun mahasuchi, Afal perkataan 'IlmuNya pun qadlm,
ma'lumatNya tiada hercherai dengan 1 IlmuNya, Apahila
ma r lumatNya tiada hercherai dengan 'IlmuNya nischaya [la]
senantiasa melihat [dia] dengan Penglihat yang qadlm, Jikalau
ma’lumat yang didalam ^IlmuNya tiada mawjud, tiada ’Slim
NamaNya; Ba^irNya pun lenyap. Adapun [apahila] Allah
Suh^.anahu wa Ta*ala Qadim dengan ketujuh §ifattTya, tiadakan
lenyap BasirNya, kerana NamaNya wa huwa 9 l~sami T u» 1-ha g ir
Lagi firman^®^ Allah Suh^anahu wa Ta’ala:

Wa»Llahu hi ma ta^maluna ha g ir .

ya 1 ni:

Barang [sesuatu yang] diperhuat mereka itu
Allah Ta f ala melihat -

kerana §ifat ketujuhnya ini [34] qadim; hukan gayat ad - a 'H&u

tiada; atau 'Ilmu ada Iradat tiada; atau Iradat ada Qudrat

tiada; atau Qudrat ada Kalam tiada; atau Kalam ada Sami’

tiada; atau Sami' ada Ba§ar tiada; atau suatu dahulu atau

suatu kemudian; atau suatu lama atau suatu haharu - tiada

_ _ 934

demikian adanya. Barangsiapa i'tiqadnya demikian, gLalalat
hukumnya.

(IV) Pa [ lam - Ketu.juhnya inilah adanya gadim .

Ya T ni dengan ketujuh §ifat yang sudah dikatakan

981. Qur»an, 42:11.

982. Text: sahda .

983. Qur»in, 2:265; 3:152; 8:72; 57:4; 60:3; 64:2.

984. Text inoorrect: g alalat .

407

pada awwal al-kitab ini, inilah gadlm. Adapun §ifat yang
lain, tatakala qawl "kun!" ( fa yakun ), maka nyata kelihatan;
mithal Khaliq^5 dan Raziq^^ Yukyl dan Yumlt. < ^' 7 Beperti
§ifat ini hanyak lagi yang tiada terperi dan tiada tersebut.
Adapun •iharat qawl "kunl" ( fayakun ) Citu ialah] pertama
Allah SuhljLanahu wa Ta s ala berfirman^® pada isti 1 dad ma 1 lumat:
"Jadi kau!" (menjadi). Semesta sekalian dengan sekali "Jadi
kaui", menjadi, sempurna lengkap. Jikalau dikurangiNya, atau
ditamhahNya, naqi§ ^.ukumnya, [ya 'nl] tiada sempurna tahu
akan ^ikmatNya; kerana Allah Suhlp.anahu wa Ta»ala tiada
seperti manusia; [iaitu] sudah [selesai] perhuatannya, jika
helum permai haginya, sekali lagi [diperhuatnya] . Akan Allah
Suh^ianahu wa Ta'ala tiada demikian ^ukumnya; dengan sekali
["Jadi] kau»"^®9 Ia herhuat permai, tiada dapat dJJayCh^kan
lagi. Adapun harang yang jadi dihawah qawl "kuni" ( fayakun )
[itu] makhluq pada ‘iharat, dan harang [yang] jadi diatas
Iqawl "kunl"] ( fayakun ) Shu’un Dhat dinama[i]nya Ahlu 1 -Suluk.
Seperti nyawa; Khaliq [353 pun ia tiada, makhluq pim. ia
tiada, sungguh pun ^adlth Nabl (s aila ? Llahu ; alayhi wa
sallsim l):

985# Text incorrect: Khalig .

986* Text incorrect: Raziq .

987. Texb redundant: dan wa Yumltu .

988. Texb: hersahda .

989. Text awkward: dengan sekalia la herhuat ["Jadi]kaul",
permai .,,

408

" Khuliga* 1-ru T ju. gabla*l- t jasadi ~bi alfayn . "

ya'nii

"^ahir nyawa dahulu daripada tuhuh dua
ribu tahun*"

Kata Ahlu’1>-Suluk; nyawa amr Allah itu helum datang kebawah
gtawl "kun!" ( fa yakun ) c Seperti firman Allah Ta'ala:

Innama arnruhu idha arada shay’an an

-- - —

yagula, lahu lcun fayakun .-^

ya r nl:

Bahwa sanya barang titahEya, tatakala
berkehendak al?:an suatu, bahwakan
berkata baginya: "Jadi kaui" - menjadi.

Kata Ahlu^l-Suluk titah diatas "Jadi kauj" (menoadi), apabila

diatas "Jadi kaui" (menjadi) Khaliq^^^ pun ia tiada, makhluq

. _ oop _ _ _

puni ia tiada. Seperti firman yy Allah Sub^.anahu wa Ta'ala:

Wa yas \ alunaka 1 ani 1 1-ruhl quli \ 1-rub .i
min amri rabbl wa ma utiturn mina’ 1-^ilmi
illa galllan .^^

ya 1 nl:

Bertanya orang kepadaCmu] (Mu^ammad)
daripada agal nyawa, Katakan (ya
Mufy.ammad): yang nyawa daripada titah
Tuhanku, Bermula; tiada diberi akan kamu
^ilmu melainkan sedikit ( - mana kamu[a]kan
tahu kepada nyawa?).

990. Qur ^an, 36:82.

991* Text incorrect: Khalig .
992. Text: sabda .

993* Qur J an, 17:85.

409

- _ QQ4

Kerana ini maka kata Ah.lu’1-Sulnk Khaliq/‘ / pun ia tiacla
makhlug. pun ia tiada - kerana [ia] titah. Allah. Suh^anahu
wa Ta' ala • Adapun ittiiaq , Ulama > dan Ahlu’l-Suluk: * alam
sekalian makhlug.; ljukumnya £iadith } kerana ia mugahir dihawah
qawl "kuni" ( fa yakun ) - jangan dikatakan qadlm #

(18) Fa f lam - Akan isti*dad f alamin sempurna 1 Allm .

Ya*ni isti 1 dad [itu iaitu] kelengkapanUya yang
sedia didalam 'IlmulTya [yang] terlalu tahu.^^ Isti*dad
itulah kelengkapan [36] yang sedia didalam 1 Ilmu Allah
Ta f ala. Kata Ahlu^l-Suluk isti f dad tiada herpindah dan tiada
dipindahkan Allah Suh^.anahu wa Ta' ala. Yang sedia [itu]

Shu’un 35hat Suhlj.anahu wa Ta*ala - sedia terhantar didalam
’ Ilmuhya - kerana } kata Ahlu’ 1-Suluk, [pada] suatu 1 iharat
1 Ilmu menurutkan Ha‘lum. Seperti laut terhantar; omhak juga
yang pergi-datang, timhul-karam. Tetapi, pada suatu f iharat,
Oika tiada laut tiada omhak timhul. Pada ‘iharat ini omhak
menurutkan laut; ya’nl Ma• lum menurutkan f Ilmu.Adapun
kepada l Ulama , Ma’ lum juga menurutkan ‘Ilmu, kerana pada
•Ulama’ isti^dad agli tiada masuk hilang. Apa kehendak f Slim
timhul seperti rupa kehendakUya itu. Adapun kata Ahlu f l-Suluk
isti ! dad a§lr [itu] ada dalam f IlmuNya,seperti firman^^

Allah Ta'ala:

994. Text incorrect: Khalig .

993. Yang terlalu tahu isthe rendering of 'Alrm : Omniscient.
996. !Fext" Incorrect: *alim .

997 * le^ct: sahda.

410

Wa ma minna illa latm maq.am-un ma^lurn

998

ya'nl:

[Tiada suatu pun] larang daripada Kami
melainkan [ada] daginya tempat [yang di] ketahui*

Lagi kata Ah.lu’1-Suluk isti*dad itu Sh.u’un Dhat juga, "belum

■bercherai dengan Dhat, sedia sentosha dalam Dhat pada 'ibarat

ini* Adapun pada £.aqlqat[nya] semata dengan Dh.at juga,

sepenti kata Shaykh. Muljyl ’ 1-Dln ibnu’ 1- ’ Arabi ( radiya ’Llahu

1 anhu l):

n Kunna huruian ^aliyatan lam nu[n]qal
Muta»alligatin bi»l-dari^ 9 ; ala ? l-qulal * * *

Ta’ni:

"Dahulu ada kami ^turuiT yang mahatinggi
tiada dipindahkan, lergantung dengan
istananya diatas puchak gunung •.,

*,, Kuntu ana [anta] flhi wa nahnu
anta wa anta huwa *,.

ya 1 nl:

... Aku engkau dalamnya (ya * nl dalam
pu[n]chak gunung [57] itu), dan kami
sekalian engkau, dan engkau Ia ...

... ffa 7 l~kullu fl huwa huwa fa*s ? al *an
man wa g al ,”

... Bermula: Sekalian dalam la, la-
maka bertanya[lah] engkau kepada
barangsiapa yang wa§al."

Adapun kata Shaykh Mu^yl’1-Din [ibnu] 7 1- 1 Arabl isharat kepada

998. Text incorrect: illa laha magami ma^lumi . Qur 5 an 57:164.

999 . Text incorrect: bidari.

411

isti'dad asli itu juga. Seperti sepuhun kayu dalam hijinya
sedia ada serta dengan t>iji itu, belurn berpindali dan tiada
dipindahkan, kerana 'belmn 'bercherai dengan biji itu. Apabila
bergerak daripada tempatnya hendak keluar, maka berpindah
namanya dan dipindahkan daripada tempatnya. Dan [demikian
lagi dengan isti’dad a§ll, apabila bergerak dipindahkan
daripada tempatnya, dan] 'IlmuNya dan IradatWya dengan
KalamNya dengan Sami T Nya dengan BagarNya - sekalian bergerak
sama-sama, ila abadi ’ l~abad # -*-000 Kepada T Ulama 5 ma T lumat
dengan isti T dadnya itu £adith dan berpindah dan dijadikan
seperti tukang atau utus hendak berbuat rumah. Bicharanya
itu dengan isti T dad ma T lumatnya. Maka diperbuat sebuah rumah.
Eumah itu makhlug, rupa rumah yang dalam bicharanya itu pun
makhluq; Tjadith keduanya. Kata Ahlu J l~Suluk apabila demikian
pada Qadim Allah SubTj.anahu wa Ta T ala tiada dengan T IlmuNya
lagi ~ lagi baharu berbichara hendak menjadikan islam dan
kafir^^ ^ali^L dan fasiq. Apabila demikian, stmgguh pun
Qadlm, tiada dengan IlmuNya, bebal hukumnya; sungguh pun
Raja, tiada dengan tenteranya, lemah lj.ukumnya; sungguh pun
Berpengetahuan, tiada berkelengkapan, segan^^ ^.ukumnyaj
sungguh pun T Adil, galim ^ukumnya. [38] Apabila [baharu saja]
hendak berbichara, bebal ^.ukumnya; apabila tiada kekayaan

1000. Text incorrect: illa bada illa badinya .

1001. Text has: kafir dan islam ; I have reversed the order
for the sake of consistency.

1002. Segan : To be hesitant - a sluggard. Segan is a defect-
ive attribute and can therefore never be applied to
God,

412

Cdan] 'baharu [saja] liendak mengadakan, faqlr ^ukuinnya;

apabila 'beijpengetah.uan [tetapi] tiada herbuat, segan

b.ukuamya; apabila munaiig dan kafir tiada padaNya, maka

dijadikanNya kafir [dan] sudah dijadikahNya kafir maka

dimasukkanNya kedalam neraka, jalim £ukumnya. Akan Allah.

Suh^anahu wa Ta'ala tiada demikian. Jikalau ada §ifat

deanikian padaNya, naqig ^ukunmya* Barangsiapa i ’ tiqacLnya

demikian gLalalat ^ukumnya. Adapun kata Ahlu’ 1-Suluk, pada

suatu *iharat ma'lumat Allah qadlm kerana isti'dad agll itu

kelakuan DhatNya juga, dan sekalian periNya juga. Adapun

J-amal kelakuan yang baik, Jalal kelakuan sekalian yang jahat.

Tetapi pada £.aqlqatnya sekalian haik kerana sekalian itu

periNya dan kelakuanNya ouga. Mithal suatu anak panah, jika

tiada hetul tiada herguna pada yang empunya;mata
1004

kawe, jika tiada hengkok tiada heroleh ikan; jarum, jika

tiada hetul tiada dapat menjahit. Menjadi jahat [atau haik]
masing-masing pada gunanya, kerana keduanya daripada J-alal
dan Jhmal juga. Inilah ma'na isti’dad yang sedia.

(19) ffa 1 lam - Kerana Sifat ini dengan Kamal^ 0 - 7 al-Haklm .

Ya'nl sempurna mengadakan [dengan] ^ikmat. Maka
dikatakan sempurna mengadakan [dengan] ^ikrnat kerana utus
mengenakan semesta sekalian pada tempatnya; ya ? nl menge-

1003• Text repetitive•

1004. I.£.: Achehnese form for mata kai l.

1005 - ^ext: kamal.

413

luarkan ma 1 lumat daripada 1 IlmulTya [dengan] tiada [393
"bertukar. A§al langit dioadikanNya langit; asal tumi
dioadikanNya [tumi] ; a§al 'arsli dijadikanlTya 'arsli; a^alnya
kursl di[iadikanWya kursl; a^al laut dijadikanNya laut; a§al
darat dijadikanNya darat - ya 1 nl menjadikan semesta sekalian
ini dengan ^ikmatNya dan dengan §ukum 100 ^ Isti* dad yang
sadia itu juga, Maka sempurna [Ia] 'bernama wa huwa ? l“
< azlzu’l~haklm .^ >( " ) '' 7 Jika ditukariNya pertuatanNya yang sedia
ada itu tiada §aklm kirknmnya memangsakan perbuatan yang
sedia itu, kerana perbuatan yang sedia i tu sudab. [dari
a§alnya] permai. Jlka telum sudah atau belum permai,

maka harus diperhaikiNya; "Jadikaai" [yang] dikatakan
selamanya ini helurn permai sekarang hendak [pula] menguhah
yang sedia. Itu tiada sempurna §aklm ^ukumnya, Olehnya itu
maka yang haik dihantar kepada haik, yang jahat dihantar
kepada jahat. Jikalau sekalian 'alam dijadikanNya islam, dan
kafir tiada dijadikanNya, naqis ^ukumnya; jikalau sekalian
diyadikanNya kafir, islam tiada dioadikanNya, naqi§ hukumnya;
jikalau shurga dijadikanNya, neraka tiada di 3 adikanNya,
naqi£ hulcumnya; jikalau neraka dijadikanNya, shurga tiada
dijadikanNya, [naqis hukumnya]. Kerana ini semesta sekalian
dikeluarkanNya daripada isti'dad ma^lumatNya kepada ’alam

1006. Iext: hukumnya.

1007• Qur * an, l4:4.

1008, lext: sudah lagi . Lagi here conveys the meaning:
dari a g alnya .

414

dengan sempnrnanya, tiada 'bertiakar, kerana NamaNya wa huwa* 1-
1 azlzu ? l-baklm .' 1 ' 00 ^

(20) Ra^lam - Bernama Bismi ’Llahi’ 1 -Rahmani ’ 1 -Rab-Im .

Ya r nx kerana §ifat yang termajkur" 1 ' 0 " 1 ' 0 [40] ini maka
[la] 'bernama Bismi ? Llalij [ 1-Rab . mani*l~Rab-im « Adapim suatu
ma'na ? kepada Sharl'at, Bismi*Llah ya*nl: Lengan Nama Allah:
adapun. al~Ra h man ya^nl: Yang Mahamurah (dalam dunya); adapun
al-Rahlm [ya’nl: Yang] Mengasihani (dalam akhirat), Adapun
suatu ma^na, kepada ]JaqIqat, Bismi ? Llah [itu] Hama Lhat,
perhimpunan segala Nama seperti sudah termag kur; adapun
al-Rahman. [itu] pertama memheri Ra^mat hagi semesta sekalian
'alam - ya’nr menjadikan semesta sekalian,seperti firman
Allah la'ala:

1012

Wasi'ta kulla shay ? in rahmatan wa ^ilman,

ya‘nl:

[Wahai Tuhanku,] Kauluaskan [pada] semesta
sekalian Rahmat dan pengetahuan*

Itulah Rahman empunya Rahmat memherikan wugud pada semesta

sekalian 'alam* Olehnya memherikan wujud akan semesta

sekalian 'alam maka hernama Rahman, Islam dan kafir,‘ 1 ' 0 ' 1 "^

shurga dan neraka, dan h aram » haik dan jahat daripada

1009. Qur’an, 14:4,

1010. Text incorrect: terma g; lcur .

1011. Text: sahda .

1012. Qur ’ an,’_40:7 •

1013. Text: kafir dan islam . I have reversed the order for
the sake'of 'consistency.

415

ralpjnat Raljman TDeroleli wujud, Itulali maka 'bernama Raljman.
Adapun Ral^Im itu ditaldi^Iskan semesta sekalian yang "baik,
dan ditakhsiskan Anbiya’ dan Awliya 5 dan §aliTj.In dan segala
islam - tiada bercTaampur [takhsignya] , Adapun Ralpnan
berchampur [takhslgnya], Kerana ini maka bernama
Bismi’Llahi , l‘-Ra b man ? l-“Rab.Im .

(21) Ea * lam - * Ilmu itu Haglgat kuhainmad al-Nabl ♦

Tatakala digahirCkan] ketengah padang
Nyatalah ’ ishg, yang dalam kandang
Disanalah laukum pandang-memandang
Berahi dan dendam tiada bersedang.

Dua qaws suatu kandang

Barzakh_diantaranya pula [41] terbentang
Harus ra’Ikan J ' ini orang inis

Upama tamthll besi dan pedang. ^

Xa*nl *Ilmu yang melihat ma'lumat itu §aqlqat
Mu^ammad (g alla ? Llahu 1 alayhi wa sallam l), Antara^^ ‘Alim
dan Ma'lum itulah agal Ghahaya Mu^tammad (g alla’Llahu ^alayhi
wa sallam j) pertama bercherai daripada Dhat. Adapun pada satu
’ibarat itulah bernama Ruh Idafl ; ya r nl Nyawa Berchampur;
dan pada suatu "ibarat *Aql al-KullI namanya, [ya'nl]
Perhimpunan segala Buddi; dan pada suatu ‘ibarat Nur namanya,
ya *nl Ghahaya; [dan] pada suatu *ibarat Qalam al-A T la

1014. Text has: ra’ikah .

1015 * I suspect that these two q.uatrains are also wandering
guatrains - inserted here mainly as an embellishment
to the commentary. But see below, p. SoS lor a fuller
escplanation.

1016. Text repetitive.

416

namanya, ya*ni Qalam yang Maliatinggi; dan pada suatu ‘ittarat
Lawp . namanya, ya f nl Papan tempat Menyurat, Kerana itulah
maka sabda Rasulu J Llah (g alla 9 Llahu 1 alayhi wa sallam i);

n Awwal ma khalaqa ? Llahu Ta t ala T l-ru h 101 '' 7

_ M mm m H 01

awwal ma khalaga ? Llahu Ta 1 ala’ 1-nur

awwal ma khalaga^Llahu Ta , ala , l~ , aql^ > '^

- ———*--ry:- 1020

awwal ma khalaga^Llahu Ta^ala^l-galam ."
ya’nl maka sebab Kabr (g alla^Llahu T alayhi wa sallam j)
mengatakan sekalian awwal [itu ialah] kerana ! Ilmu hidup
dinamai Ru£t; kerana 'Ilmu itu ma‘lumat kelihatan dinamai Rur;
kerana 'Ilmu itu mencharakan segala ma' lumat dinamainya *Aql;
kerana ‘Ilmu itu tasurat rupa ma f lumat dinamal Law^.; kerana
'Ilmu itu menjadi £uruf sekalian ma ‘ lumat dinamai Qalam -
kerana itulah maka sabda Rasulu*Llah (8 ^11^*Llahu \ alayh i
wa sallam O:

" Awwal ma khalaga’ 1-Lahu Ta f ala ? 1-ru h.
dan awwal ma khalaga ^1-Lahu la l ala ? l~nur ~
kerana Ru^. dan Nur [42] itulah maka ma^lumat jadi* Seperti
firman Allah Ta^ala [didalam ]JadIth Qudsl] :

Law laka lama ^^1^^^’ l-aflak . ^-^1

1017 , Iexb: ... Ta f ala rub *

1018. Text: ... Ia f ala, nurl .

1019* Text: ... Ta^ala^agl .

1020 . Text: ... Ta^ala galam .

1021 * Iext corrupt: ... khalagtu ala aflak .

417

ya'nis

Jikalau tiada engkau tiadakan Kujadikan
ketujub. langit dan. ketujuh bumi (dan
seraesta sekalian Kujadikan daripada
Chaliaya Mu^.airnnad jua).

Jika tiada Chahaya Mu^.ammad itu tiada akan jadi semesta
sekalian* Dan lagi firman Allah Ta’ala Cdidalam §adlth
Qudsl] :

Khalag.tu* l~[kulla] 11 a.jlika wa khalagtuka
li a,ili a

ya ( ni:

Kugadikan semesta sekalian keranamu:
engkau [Ku] jadiCkan] keranaKu (ya'ni
semesta sekalian jadi daripada Chahaya
Mu^ammad^ yang Chahaya itu jadi daripada
Dhat Allah),

Jika tiada dengan , Ilmu itu, Allah Sub^&nahu wa Ta’ala
tiadakan giahir; [dan] tiada ’l.lim, [Chahaya] Mu^ammad tiada
akan gahir* Seperti sabda Rasulu } Llah (s alla*Llahu 1 alayhi
wa sallam i):

M Kuntu nabiyyan wa Adama bayna * 1-ma* i
wa*l>-1;in* ”

ya*ni:

"Ada aku terlebih dahulu sebagai Nabl
tatakala Idam masih lagi diantara
air dan tanah.” d

1022. Text is rather awkward:

n Adaku dahulu, dahulu Nabi tatakala itu

Adam lagi antara air dan tanah."

418

§a&Ith ini istiarat kepa&a air jua,"^^ kerana J&am &an
semesta sekalian ja&i &aripa&a Ctiatiaya itu jua* Ctiakaya 'Ilmu
itu^°24 «iixin« Lagi sat&a Rasul^Llah (g allaTLlahu f alayhi

wa sallam l):

" l&amu abu*l-bashari wa ana
abu ? 1 -arwah . 11

ya 1 nl:

"S&am bapa segala tubuh [&an] aku"^^
bapa segala nyawa."

(ya*nl yang dikatakan Nabl (s alla^Llahu
"alayhi wa sallam i): " Awwal ma kbalaqa* L-
lahu la * ala ’ l~ru h • • • pa&a hukumnya ^ nyawa
itulah Mu£amma& (s alla 9 Llahu * alayhi wa
sallam j)• [Lagi sab&a Nabi (g alla*Llahu 1 alayhi
sallam l): ] " Ana mina^Llatii wa* l~mu’ minuna minnl " -
ya*nl: "Aku daripa&a Allah &an segala
Mu* min [43] daripadaku* " )

Lagi sab&a Nabl (s alla’Llahu 1 alayhi wa sallam j):

" Ana mina*Llahi wa’ 1-[alamu minnl »"

ya 1 nl:

"Aku daripa&a Allab. &an sekalian *alam
daripa&aku*"

Lagi sab&a Nabl (g alla’Llahu f alayhi wa sallam i):

" Ana min nuri 9 Llahi wa’ l-mu^minuna ^^?
min nurl•"

1023» See text, pp*57-58*

1024* Text: itu 1 ilmu *

1023 * Text has: Mu hammad *

1026* Iext is garEled: ... pada hukumnya pa&a huloim nyawa •. •
etc .

1027 * Text has 1 al amu, but this is inconsistent with the
Malay transiatlons *,

419

ya 1 nl:

"Aku daripada Ch.ab.aya Allah, Bermula:
segala mu’miri daripada ch.ahayaku*

Kerana sekalian kata ini maka dikatakan f Ilmu gagrpat

Mu£.ammad [al-ETahl] •

(22) ffa * lam - Menurutkan Ma 1 lum dengan lenRka~p[nya] q.avm! «

Ya*nm memberi Chahaya akan Ma ! lum* Jika tiada ‘Ilmu,

Ma^lum tiada dapat keluar daripada isti'dad agll* Kerana

itu maka dikatakan menurutkan Ma * lum • Mithal laut; jika

tiada laut ombak pun tiada akan timbul; demikian lagi rupa

ma‘lumat timbul daripada ’Ilmu, Kerana ini maka pada £ukum

sharl*at Ma‘lum menurutkan ‘Ilmu, kerana o‘ika tiada ’Ilmu

tiada kelihatan ma 5 lumat # Dan pada suatu 'ibarat mereka itu

sekalian daripada Chahaya Esa itu jjuga, seperti kata Lam*at :

"Al -^aynu wahidatun^^^ wa* 1-hukmu mukhtalifun
wa dhaka sirran 1 li ahli^l-^ilmi 1 * yankashifun « 11

ya f nl:

"Yang semata itu esa ouga. Bermula: jalannya
berlain-lain. Bermula: acharanya bertukar-tukar,

Dan yang demikian rahasia bagi yang
mengetahui dan berpengetahuan juga dapat
me[m]bu[ka]kan dia*"

Ya f nl seperti tanah; dijadikannya berbagai-bagai akan dia;
adakan buyung, adakan periuk - a^alnya tanah sebangsa

1028, Text incorrect: wa^idun,

1029. Iext incorrect: last" radical should be written with
an alii in the accusatrve case.

10J0. lext incorrect: ^ilmu .

1031. Text incorrect: munkasifun. See Lam‘at XI, Lama’at,
p • 341 • "" ~~ "

420

l^ukumnya. Berbagai-Taagai segala hejana 10 ^ itu beroleli
[recliarLa]- dan peri daripada tanah. juga. Akan 1 alam. pun
demikian [44] lagi; sungguh pun ‘berbagai-bagai agalnya
daripada Chahaya itu juga.

(23) ka^lam - Tuhan kita itu yang em.pun,ya Kamal .

Xa*ni sempurna dengan semesta sekalian peri,
Jikalau suatu kurang daripadahya, tiada sempurna Kamal
hamaNya• Jikalau islam dijadikanNya, kafir tiada dijasikan-
Nya; atau galilj. digadikahWya, fasiq. tiada dijasikan[Nya] ;
shurga dijadikanNya, neraka tiada dijadikanNya; atau haik
dijadikanNya, jahat tiada dijadikanKya - tiada [Ia] Kamal
l^ukumnya. Kerana ini maka pada lj.ukum sharr * at -
' Khayrihi wa sharrihi mina* Llahi Ta 1 ala .*

ya 1 ni:

1 Baik dan jahat daripada Allah Ta*ala.'

Barangsiapa tiada membawa Iman demikian [ia itu] kafir -
na'udhu bi’hlahi minha i Birman Allah Ta 1 ala:

Qul kullun min * indi * Llah • ^ 0 ^

ya’nl:

Katakan olehmu (ya Wulj.ammad}, _semesta
sekalian daripada Allah Ta^ala.

Seperti firman Allah Ta'ala:

1032. Text has: ha.jan , hut this refers to a particular type

of pan, i.e. frying pan. I prefer he,iana as this refers
to any vessel, which is consistent with. the description
given in the preceding sentence,

1033* Qur’an, 4:77*

421

- — — 10-54

Wa’Llalau Mialagalrum wa ma tahnalun . ^

Cya f nl]:

Bermula; Allali mengadikan kamu cLan
segala perkuatan karnu#

Lagi firman Allah. Ta'ala:

Wa la hawla wa la auwv\rata illa 'bi > Llahi , l-

[ya*ni:]

Bermula: Tiada mengeliling^ 0 ^ 0 dan tiada
kuasa melainkan dengan Allah yang
Mahatinggi dan Mahahesar ouga.

Seperti sahda Nahi ( s alla*Llahu ^alayhi wa sallam l);

11 La tatharraka dharratun illa hi idhni ? Llah 0 "

ya f ni:

IT Tiada hergerak suatu^dharrat o ua pun
melainkan dengan firman Allah - kehendak
Allah. n

Lalam ^.ukum shari 1 at, sungguh pun daripada Allah haik dan
jahat, tetapi Allah Ta’ala ra^i kepada yang haik, tiada
ra^n [453 kepada [yang] jahat. Adapun pada kata ini terlalu
mushkil, tiada terhichara oleh 10 ^ Ahlu’ 1-Suluk kerana J-alal
pun SifatNya, Jamal pun §ifatWya, hetapa maka tiada ra$i
kepada §ifatWya? Dan adapun jika dihawa kepada isti f dad agli
dapat, kerana keduanya £a£ir 10 ^ disana, Sungguh pun Ia

1054. Qur’an, 37;96.

1035. Qur’an, 18:40,

1036. An example of an extremely literal translation from
the Arahic: huwl .

1037* Iext.{ olehnya .

1038. Text corrupt: hug jLr,

4-22

mengeluarkan keduanya disana, tetapi pada yang "baik ra£x,
kepada [yang] jahat tiada radi. 1 ^^ Tetapi su J al [ini
su’al] baq,xi

(24) Pa^Iam - Didalam ^IlmuITya itu tiada -panah aawal . 10 ^^

Ya'nx 'IlmuNya tiada panah 'bercherai dengan Ma 1 lumNya•

«Tika bercherai dengan Ma *lumNya, tiada £ukumnya Kamal,

kerana ma 1 lumat kehesaran ! llim, Jikalau 'llim tiada

herma^lum, hinasa kehesaran *llim dan kerajaan *Slim, kerana

ma'lumat itu kehesaran ^llim dan kekayaan 'llim. Adapun

. — — — _ 104?

pada suatu *iharat ma*lumat ^.adith kerana ia daripada
1 Ilmu, ’Ilmu daripada ^tayat, §ayat daripada Dhat, [Dhat]
dahulu daripada sekalian. Pada ^ukumnya ma * lumat Tj.adith.
Adapun ikhtilal pada ikhtiyar, yang pada ^.ukum sharl 1 at
ikhtiyar akan makhluq, [iaitu menurut ^ukum sharx'at] ada
diheri Allah ikhtiyar akan dia* Jikalau ia herhuat haik,
shurga diperolehnya; jikalau [ia] herhuat jahat neraka
diperolehnya - dengan ikhtiyarnya. Kata Ahlu’ 1--Suluk,
jikalau demikian khayrihi wa sharrihi mina’Llahi la*ala
hinasa* Adapun [pada] kami makhluq tiada herikhtiyar.

Apahila tiada [ia] herwujud tiada[lah ia] herikhtiyar.
Seperti firman Allah:

1039« Text: radlnya .

1040. lext incorrect: zawal .

1041. The text is corrupt.

1042. The text is corrupt.

425

Wa law sha’a’Llahu la,ja x alidrum Tjmmatan
[46] wakidatan wa lakin yu g Lillu man yasha ? u
wa yahdi man yaslia ? . 1 ^

7a'nl:

Jika hendak menj adikan kamu -unmia t/.
suatu dapat, tetapi menyesatkan’ L
dengan ketiendakNya, menunjukkan jalan
yang 'betul dengan kehendakWya.

1045 - -

Daripada ^ makliluq tiada "berwugud, manakan beroleh ia itu
iktitiyar? Dengarkan [pula] oleh. kamu tamthil kami, Seperti
seorang pandai besi; ada sebuah besi padanya, pusaka daripada
nini moyangnya, Isti*dad besi itu layak akan keris. Maka
dipandangnya dengan 1 ilmunya besi itu layak akan keris. Maka
ddtempanya keris. Setelah sudah ditempanya maka dipakai[nya] .
[Be]berapa lamanya maka [ia] menikam orang dengan keris itu.
[Perbuatan ini] dengan ikhtiyar 10/< * 0 tuan keris, 10 ^ tiada

dengan [ikhtiyar] keris. Daripada awwal datang kepada akhir

~ 1048 —

ikhtiyar empunya keris gua, tiada ikhtiyar keris. Yang

empunya keris pun [berbuat perbuatan yang] muwafaqat dengan

isti'dad keris (seperti seorang 10 ^ dikafirkanhya dengan

isti'dad qadimnya; ikhtiyar Allah Subl^anahu wa Ta 1 ala

muwafaqat dengan isti 'dad itu jua). Segadar itu dapat

dikatakan ikhtiyar akan makhlug., kerana isti*dad makhlugat

1045. Qur»an, 16:93«

1044, The texfc is corrupt.

1045« Daripada here conveys the meaning: Oleh kerana .

1046. Text: ikhtiyarnya .

1047. Text garbled: tuan dengan keris .

1048. Text repetitive; tiada tiada .

1049. Text: seorang-crar.g <>

424

didalam 'IlmuWya - ya’nl didalam f Ilmu Allah. - tiada panah
zawal,^ 0 ^ 0

(25) a 1 lam - Rahman dalamnya perhimpunan Jalal ,

Xa ! ni Ra^man, empunya Ral^mat yang daliuln [telah

dinyatakan], ^ 0 ^ 1 tatakala memheri wujud^ 0 ^ 2 akan semesta

sekalian ^alam dengan Kamal tiada hercherai, Seperti firman

Allah Ta^ala:

Al-Rahman
1 Allama 9 l-»Q,ur * an
Khalaga *1-lnsan
1 Allamahu *l-kayan ,^ 0 -^

ya*nl:

RaTjman itu^/ Yang mengajar [473 Qur^an,

(kalam Allah yang q.adim, dengan isharat), /
Khalaga’l~insan - ya’nl Menjadikan

insan (dengan Raljmat yang qadlm) /

Maka diajarinya semesta sekalian yang
kelihatan,

Adapun suatu §adlth lagi sabda ITabi (g alla*Llahu 1 alayhi
wa sallaml):

rnmmmmmmrn tmmmmmm m mm m <* m '

"La tasubbu 9 l-riyaha 10 ^ innahu min nafasi*^ 0 ^

-

1050 , Text incorrect: zawal ,

1051« Bee above, p, 40 of the_text.
1052. lext has Malay form: u,jud .
1053* Qur’an, 53i1-4.

1054, lext incorrect: riyah i.

1055 * Iext incorrect: nafsi .

1056. Gf. Lama 1 at , p. 334.

425

ya *nl:

" Jangan kamu menyumpah angin;. 'bahwa-
sanya ia daripada nafas Raliman, ”

Isharat disini sedikit [tetapi] ma 1 nanya banyak. BLiatn

ma'nanya: ia banyak fa’idahnya. Lagi sabda Nabl

(s alla 7 Llahu ! alahi wa sallama l):

" Inna*Llaha khalaga 5dama f ala
s urati l l~Rabman . "

ya’nl:

"Bahwasanya Allah Ta^ala menjadikan
Adam atas rupa Ra^man,"

Haka ditakh§I§kan^^^ Allah Sub^.anahu wa Ta 1 ala atas Rupa
Raljman itu [iaitu] tiada bercherai dengan Nama Allah la ’ ala
(ya'nl Ra£man itulah wuoud^^ semesta sekalian , alam).
Adapun suatu 1 ibarat, Adam pun suatu ’alam lagi; pada
Sharl*at *alam §aghlr, pada §aqlqat *alam kablr. Seperti
firman [Allah] Ta 1 ala:

Al~Rahmanu 1 ala * 1- 1 arshi ’ stawa ,

ya^nl:

Rahman diatas 1 arsh sama*

Barangsiapa x tiada fikir akan ayat ini [ ia itu] kufr,
kerana disini banyak dalll mutashabihat•Ahlu’1-

1057 , Text incorrect: fa } idah ,

1058, !ext incorrect: ditakh gis akan ,

1059 * Text_in the Malay form: u.jud ,

1060. Qur*an, 20:5«

1061. Barangsiapa in text_preceded by ya f nl .

1062. Text Incorrect: mutashabihat.

426

Suluk, Cayat itu] pada Tj.aqiqat semesta sekalian makliluqat -
ya'ni [lj.aqlqat semesta sekalian ma3diluqat itu] pada 'arsh.

T^ukumnya, [ sungguh pun] tiada demikian takh§!§^^^ tempat

- - - ^ 10(^4

akan Allah Ta*ala, jika demikian takhgr^ tempat adapuru

Maka dikatakan Jalal sehah perhimpunan segala wujud daripada

RaljmatNya qadlm» [48]

(26) Fa 1 lam - Berserta dengan Eahlm pada sekalian 4amal .

Ya*nl Ra^iim [itu iaitu] ra^mat takhag^us pada
sekalian Jamal, kerana Jamal §ifat segala perhuatan yang
haik, khu§u§an akan Anhiya dan Awliya dan §ali^.in dan
'lshiqln dan ’Arifin - hanyak lagi mithalnya tiada tersehut*
Sekalian ini daripada Jamal kukumnya. Adapun firman Allah
la^alaj

3?a subhana*l~ladhl hiyadihi malakutu
kulli shay*in wa ilayhi tur.ja^un . ^

ya ! nr:

Maka mahasuchi Tuhan Ia itu dengan
tangan[Nya] [memegang] haqlqat sekaliani
Bermula: kepadaNya jua Lkamu akan
di] pulangCkan]•

Lagi firman Allah la'ala:

Khalagtu hi yadayya .

ya^ni:

KuQ'adikan [dengan] kedua tanganKu,

1063* Iext incorrect: takh gig.

1064* ... ,jIka demikian takh gig tempat adapun , i„e. sekalipun
ada ditakh sig kan tempat seperti demikian •

1065. Qur J an 23:89.

1066. Qur’an 38:75*

427

[Kedua tangan itu] ya'ni Q,udrat dan Iradat o'uga, tiada
seperti tangan makhluq* Pada suatu 1 Ibarat, kedua tangan itu
ya‘nr Jamal dan Jalal; Jamal mithal [tangan] kanan, Jalal
mithal [tangan] kiri* Sekalian yang haik menjadl dari[pada
yang] kanan, [sekalian] yang jahat menjadi daripada [yang]
klri. Adapun jangan dii^tigadkan Allah Ta’ala hertangan,^^?
atau herkiri-kanan, kerana Ia mahasuohi daripada hertangan
dan suohi daripada kiri [dan] kanan, Adapun Jamal T^ukumnya
daripada §ifat* L0 ^® Ea^.Im,‘ L ^^ tetapi tiada hercherai dengan
Ra^man yang qadim.

(27) Pa^lam - Tuhan kita itu hernama 1 Alryy^ ^

Ya*nl Mahatinggi, tiada terTp.isahkan dan tiada
ter ’ iharatkan sekian 1 ^ 1 lamanya, sehah kesudahan NamaNya
[itu] Huwa* Adapun H uwa itulah maka dikatakan ‘Aliyy sehah
[Ia] ismu isharatin kepada Dhat, Adapun Dhat itu, sungguh
pun [49] dihawa"^^ kepada f iharat, kepada kunhiNya tiada
siapa tahu akan [Dia], kerana la tiada dapat di’iharatkan,
Sungguh pun Esa, tiada dengan esanya; sungguh pun lunggal,
tiada dengan tunggalnya. Barang §ifat, Dhat, Asma’, kita
nishatkan kepadaNya ’iharat juga.

1067* Tex:t corrupt; herhangan .

1068. Iext inoorrect; g ifat .

1069. lext inoorrect: Rahlm.

1070. See Qur’an, Surah 87*

1071 . Text: sekalian , but sekian appropriate.
1072 • Text oorru.pt : dihawah .

428

(28) Pa^lam - Dengan sekalian gifatCWya] nantiasa 'bag,l >
Ya*n3[ nantiasa kekal dengan segala periNya ila
a~badi [ l-a~bad - tiada ‘bercherai dengan §ifat[Bya] • Seperti
dabulu tiada panala bercherai dengan §i£atNya, kemudian pun
demikian jua tiada akan bercherai dengan §ifatNya. Dahulu
atau kemudian, atau suatu ada suatu tiada kepadaNya, atau
§ifat dahulu ada kemudian lenyap, atau dahulu tiada kemudian
datang kepadaNya - [semua ini] naqi§ T^ukumnya. Inilah ma ! na
[dengan sekalian §ifatNya] nantiasa baqi.

(29) Pa^lam - *Ala ,jami > i , l-- l alamin ItharNya^ 1 ^ ,iadi .

Ya’nl diatas segala ’alam BekasNya lalu; seperti
air sungai lalu tiada berkeputusan [dan] tiada berkesudahan.
Seperti Yirman Allah fa ! ala:

Kulla yawmin huwa fl sha’n .- L0 7 z *‘

ya 1 nx:

Pada segala hari Ia itu dalam kelakuanNya.

Kata Ahlu*l-Suluk ma*na ^hari* [itu] 1 sekejap mata, f kerana

pada Allah hari tiada. Lagi firman Allah Ta^ala:

Allahu nuru 9 l~s amayati wa ? l~ar di
mathalu nurihi .,. """

ya'nl:

Allah jua yang menerang ChahayaNya
ketujuh langit dan ketuauh bumi
Seperti ChahayaNya ...

10734 Pext__incorrect: atharNya .

1074. Qur’an, 55:29*

1075* Qur’an, 24:35# Cp. Lama 1 at 9 p.338.

429

Kata ATilu’ 1-Suluk ’ala]][i ini kenyataanNya juuj kerana [Allah]

Sub£anahu wa Ta 'ala dengan DhatHya, dengan §ifatFya, dengan

Af 1 alNya, dengan Athar Ny a'*'nantiasa nyata [ 50 ] # Sehab

ini maka kata Abu Bakr al-§iddIq* L0 ^ 8 ( radiya *Llahu 1 anhu l ) :

n Ha ra*aytu shay»an illa wa ra^aytu^Llaha
qablahu «"

ya l nlj

"liada kulihat suatu melainkan
kulihat Allah dahulunya 0 "

Kata , Umar ( ra&iya. ’ Llahu 1 anhu j);

" Ma ra*aytu shay * an illa wa ra*aytu*Llaha
ba 1 dahu ,"

[ya*nlj]

"Tiada kulihat suatu melainkan
kulihat Allah kemudian[nya] # "

Kata *Uthman ( radiya 9 Llahu 1 anhu l) j

" Ma ra^aytu shay’an illa wa ra* aytu ? Blaha
ma 1 ahu ,"

ya*ni:

"Tiada kulihat suatu melainkan
kulihat Allah sertanya."

Kata *Ali ( radiya 1 hlahu f anhu j)j

" Ma ra’aytu shay»an llla wa ra 7 aytu ? Llaha

fihi ."

ya^ni;

"Tiada 3mlihat suatu melainkan
kulihat Allah dalamnya."

1076* lext incorrect: af 1 alUya .

1077* lext incorrect: atharUya .

1078* Abu Bakrini*l-S i ddiq. is written in the text vocalized
with anuh m Bakrini.

450

Keempatnya ‘ulya ma’rifat mereka ita, kerana firman Allab.

Ta 1 ala:

Ka ayriama tuwallu fa thamma^ 0 ^^ wanhu^Llah . -^SO

ya'nl:

Barang kemana kamu badapkan muka

kamu disana [ wa,jhu ? Llab ] (ertinya LbatlTya) -

[bukan dimaq.gudkan] muka [seperti muka makbluo.] ; ya*nl Dhat

Allab fTa'ala tiada bermuka, DhatNya jua yang lengkap kepada

semesta sekalian. Seperti firman Allab La f ala dalam Zabur:

Ana ? 1-mawnudu 1 ^^ fa* t lubnr tanidnl
fa ? in tatluba slwa 9 ! lam ta.iidni .

ya’nl:

Aku mawjud, yang kamu tuntut kamu peroleh»
jikalau kamu tuntut lain daripadaKu tiada
Aku engkau peroleb.

Inilah StharNya^^ pada sekalian 'alam.

( 50 ) la^lam - Daripada sittu .iihat» sebab inilab% khall .

Ya’nl [daripada] enam hadapan kbali. Haka dikatakan
khall [kerana] jikalau dikatakan diatas, dibawah la; jikalau
dikatakan dibawah, diatas la; jikalau dikatakan dikiri,
dikanan Ia; jikalau dikatakan dikanan, dikiri Ia; jikalau
[ 51 ] dikatakan dari badapan, dari belakang la; jikalau

1079* Text__incorrect: fa samma .

1080. Qur’an, 2:115* _

1081. lext incorrect: mawnudi,

1082. Text incorrect: tat lub 7

1085 * Iext incorrect; ln tbe singular form: atbarKya , sbould
be in tbe plural.

451

dikatakan dari telakang, dari hadapan la, kerana 'bah.wa sanya

firman Allah Ta^ala:

Qul huwa ’ Llahu ahad
Allahu 9 1- g amad

Lam yahid wa lam yulad

.- - —. * - 1084

wa lam yakun lahu kufu’an ahad »

ya 1 ni:

Katakan o lehmu_ (ya Muhammad)
hahwasanya Allah Q?a*ala Esa;

Lagi Tuhan yang penuh (pada suatu
ma f na: pejal; suatu ma ! naj lengkap)*
liada heranak dan tiada diperanakkan,

Dan tiada hagiNya sama suatu pun,

Apahila §ifatHya demikian, nischaya tiada ^ihat akan Dia.

Dan lagi seperti firman Allah Ta f ala:

P .» Ihalathatin illa huwa rahi 1 uhum^^wa la
khamsatin illa huwa sadisuhum
wa la adna min dhalika wa la akthara
illa huwa ma^ahum .^^^"”

ya*ni:

Jikalau orang tiga orang, melainkan la
^ua yang keempatnya dengan mereka itu,
hermula: jikalau orang lima orang, melainkan
Ia jua yang keenamnya dengan merekaitu;
tiada kurang, tiada lehih, melainkan Ia
jua serta mereka itu sekalian.

1084, Qur } an, surah 112.

1085* Iext__incorrect: rahi 'uhuin .
1086. Q,ur’an,

432

Kata itupim isliarat kepada Allah Sub^ianahu wa Ta^ala tiada
beujihat dan tiada hertempat. 'Iharat ini suugguh pun
sedikit, ma 1 nanya hanyak, Wa ? hlahu a^lam l

(31) Ka^lam - Chahaya AtharNya'^^'' 7 tiada akan padam .

Ya*nl ohahaya BekasNya tiada akan padam. Kerana

Allah Sub^anahu wa Ta ’ala hernama [£ahir], giahirWya itu

dimanakan padam , kerana Ia nantiasa tiada hercherai dengan

£>ifatNya? Adapun pada Hari Qiyamah, sungguh pun padam,

tetapi ^ukumnya [jahirNya itu] herhunyi jua didalam

ha^inNya, [dan] ba£inNya[pun] herhunyi didalam, gahirNya,

kerana yang dinamai [52] Awwal pun la, yang dinamai Akhir

pun Ia, yang dinamai Jahir pun Ia, yang dinamai Ba£in pun
_ _ 1089 - -

Ia - kerana athar y ^ahirNya didalam ha£inNya tiada padam;
athar ba^inNya didalam jahirNya tiada padam; [athar awwalNya
didalam akhirNya tiada padam]; athar akhirNya didalam
awwalNya tiada padam,

(32) IPa^lam - Memberikan wu,jud pada sekalian ^alam .

Ya'nr AtharNya"^^ itu pada sekalian ’alam terlalu
nyata, tiada terhunyi, kerana ia wujud daripada Raljmat Rahman,
lagi memherikan wu^ud akan sekalian ! alam. [Jika] tiada
wujud itu, dimana akan heroleh athar?^^ Kerana athar

1087* ^e^ct incorrect: atharNya .

1088. I*e., terhunyi .

1089* ^ext incorrect: athar *

1090. lext incorrect: atharNya .

1091* lext incorrect: 'athar.

4-33

sekalian 1 alam daripada atharNya^ 0 ^ jua» maka [ia] beroleh

wujud. Seperti tanah; diperhuat kendi, atau periuk, atau

huyung, atau tempat. Tanah itulah a§al wujud sekalian
109 ^5

hejana itu, Jika tiada tanah itu, dimana kendi dan
periuk akan beroleh wugud? Kepada SharrPat wujud kendi lain,
wujud tanah lain. Adapun kepada §aqlqat wugud itulah [tanah];
sekalian hejana tiada wujud, tanah jua [wujud] • Rupa sekalian
wahml jua, tiada ^aqlql. Iniiah ma ! na memherikan wujud
[pada] sekalian 'alam,

(33) Fa 1 lam - Men.iadikan makhlug. siang dan malam »

Ya^nl Stharllya^ 0 ^’ itu yang dinamai wujud kerana
menjadi wujud makhluqat. Seperti humi; jika tiada hujan
dimanakan turnhuh kayu-kayuan? Adapun bumi ditamthmlkan ’Ilmu
Allah; hujan seperti wujud; kayu-kayuan seperti makhluq,
Adapun humi tanah sendirinya, hujan pun air oua sendirinya,
[331 Setelah herchampur maka ada kayu-kayuan tumhuh. Adapun
kayu-kayuan yang tumhuh daripada humi dan air^ 0 ^^ itu
[tumbuh] dengan ^ukum isti f dad jua. Setengah tumhuh menjadi
pahit, setengah tumhuh menjadi manis, setengah tumhuh
menjjadi kelat, setengah tumhuh menjadi hljjau, setengah
[tumhuh] menoadi merah, setengah tumhuh menjadi putih,

1092. Iext incorrect: atharHya .

1093 * iext: ba,jan .

1094-. lext incorreot: atharNya .

1095* Text repetitjye: air-air .

434

aetengah. tumbub. menjadi hitam. Varna dengan sekalian rasa
[menjadi] dengan [^ukum] isti'dad a§li juga. Adapun air,
serupa air sematanya, tanah pun serupa sematanya tanah. Kayu-
kayuan itu tumbuh daripada air dan tanah juga, tetapi rupanya
dan warnanya menurut isti *dadnya juga» Seperti firman Allah
Ta 1 ala;

Yusqa 10< ^° hi ma ? in wahidin wa nuia d dilu

*M**<*<*.|« ' WM Tl I I IV mm—— ■■ IH i pj * • ummmmmnm

ha 1 daha 1 ala ba 1 din fi*1-ukul .

ya f nit

Kami heri air daripada suatu air.

Bermula: kami lehihkan setengahnya
atas setengahnya dalam rasa segala
makanan,

Tamthil ini ditamthilkan kepada ’alam: a§alnya daripada

wugud maka menjadi siang dan malam, langit dan humi; ‘arsh

dan kursi, shurga dan neraka, islam dan kafir, 10 ^° haik dan

jahat - [semua ini] dengan £ukum isti'dad dirinya jua. Adapun

Bhat Allah amat suchi. Farq makhluqat berbagai-bagai kerana

§ifatNya 10 ^9 hanyak, Af 1 alNya 1100 hanyak, AtharNya 1101

hanyak, kerana isti’dad sekalian makhluqat didalam §ifatNya

1102 —

jua. Perhuatan yang haik daripada §ifat Jamal, perhuatan

1096. G?ext incorrect: nusqa.

1097. Qur’an, 13:4.

1098. Text has: kafir danislam* I have reversed the order
for consistency.

1099. Text incorrect: g ifatNya .

1100. Hext incorrect: af 1 aitjya .

1101. Text incorrect: atharNya .

1102* Text incorrect: 'g ifat .

435

yang jatiat daripada [§ifat] Jalal. Adapnn a§al Jalal 110 ^
dan Jamal daripada Wnoud; a^al Wujud [54-3 daripada Dhat. Pada

■£.aqlqat[nya] sekalian keranatTya juga, lain daripadaWya tiada

— — -r 1104

lulus pada *alam ini kerana Ia wahdahu la sharaka lahu .

Inilah ma ! na [mengadikan] makhluq siang dan malam.

Q4*) Pa 1 lam ^^ - Ila abadi’l-ahad tiadakan karam .^^

Ya’ni kekayaan Allah nantiasa tiada akan lenyap

daripada ma*lumat datang kedunya, dari dunya datang

keakhirat, daripada akhirat datang kepada tiada berkesudahan,

Yang isi shurga pun tiada akan lenyap tiada berkesudahan,

yang isi neraka pun [tiada akan lenyap] tiada berkesudahan*

Seperti firman Allah Ta'ala:

Jaza y uhum ♦inda rabbihim nannatu^ ^

1 adnin ta.iri min tahtiha*l-anharu
khalidina fIha abadan .^

ya'nl:

Dibalaskan merekaitu (yang islam)
daripada Tuhan mereka itu: tempatnya
shurga, lalu dibawahnya sungai,
masuk mereka itu [ke]dalamnya kekal.

1103. Text corrupt: balal .

1104. Q,ur’an, 6:165.

1105* Text aorrupt: 'alam .

1106. Text has: padam .

1107. Text incorrect: .jannatin .

1108. Text incorrect: abad the final alif missing.
Qur’an, 20:76, 9BTH7

436

Lagi firman Allah. XJa'ala:

Inna ? l~Xadb.Ina kafaru wa g ialamu
lam yalnmi > Llah.u liyagh.fira lahttm
wa la liyahdiyahum tarlgan illa tarlga
nahannama Mialidina fxh5 abadan .^^*

ya'nl:

Bahwasanya mereka itu yang kafir_dan
jalim tiada diampuni Allah Ta'ala akan
mereka itu, Cdan tiada dipimpin akan mereka
itu pada suatu jalan] • Melaihkan [jalan]
keneraka, masuk [ke] dalamnya kekal*

Inilah ma*na ila ahadi 1 l~ahad tiadakan karam*

(35) Ea*lam - Luhan kita itu seperti Bahr al- 1 Amlg ,

Ya*ni Dhat Allah ditamthllkan seperti Laut yang

Dalam, kerana kunhi Dhat 1110 itu tiada masuk kepada hichara.

KeadaanNya jua [yang] ditamthllkan seperti Laut yang Amat

Dalam itu. Makasabda Nabi (s alla } Llahu 1 alayhi wa sallam i);

" Subhanaka ma f arafnaka haqqa
ma’rifatika.

ya 1 ni:

"Mahasuchi [55] Engkaui - tiada
kukenal Engkau dengan sempurna
kenal (ya'n I kunhi Dhat itu tiada
dapat dikenal)."

1111 -

Kerananya jua di'ibaratkan seperti laut yang tiada
berhingga dan tiada berkesudahan. Jika ada akan Dia hingga

1109* Same as in note 1108 above. Qur’an 4:168*

1110. lext incorreci: Dhat .

1111. Meaning: Oleh kerana itu .

437

dan kesu&atian, atau awwal dan akliir, akan maktilug jua - akan
Allati Subhanatiu wa Ta'ala tiada §ifattlya demikian.

(36) Fa 1 lam - Ombaknya penuh pada sekalian t arlg .

Xa*ni pada sekalian oalan, dan dimithalkan ombak -

omhalmya penuh [pada] sekalian jalan* Barang kita lihat,

gahir atau ba£in, sekaliannya lenyap - omhak juga, Ya'ni

laut tiada heroherai dengan omhaknya, omhak [pun] tiada

hercherai dengan laut 0 Bemikian lagi Allah Suhi^anahu wa

Ta f ala tiada hercherai dengan ’alam 5 tetapi tiada [la] [di]

dalam *alam dan tiada [la] diluar ^alam-; dan tiada [Ia]

diatas 'alam dan tia&a*^^ [Ia] dihawah *alam, dan tiada [Ia]

[di]kanan f alam dan tiada [Ia] dikiri’alam, dan tiada [Ia]

dihadapan ’alam dan tiada [Ia] dihelakang *alam, dan tiada

[la] hercherai dengan 'alam dan tiada [Ia] hertemu dengan 1

•alarn, dan tiada [Ia] hampir^^ kepada 'alam [dan tiada Ia

jauh daripada *alam<, Seperti kata Lam 1 a.t :

"Darya kuhan chu har zand maw.il nu
Maw.jish khwanand~ L [u] dar haglgat daryast . n ^

ya 1 nl:

"Laut sedia; apahila herpalu menoadi omhak haharu.
Dikata orang "omhak", tetapi pada lp.aqlqat laut jua -

kerana laut dengan omhak tiadanya hercherai. Dan lagi kata

sha*ir Lam [ at :

1112. Text repetitive: dan tiada .

1113* Text: dihampir .

1114. Text corrupu:”hwanad.

1115* Lana* at , Lam 1 at ,"TJY7"p.352.

438

ya 1 nl:

"Khalawtu 1116 M man ahwa 1117

¥a law kana g;hayrl lam ya gikb-

fa lam yaku

1118

Rliayrnna
■' J , j "“•TTTn
wu,ind~u3ia> ” ^

"Khalwatlah aku dengan [56] kekasihku
maka tiada kulihat lain daripada aku.

[Jika kulihat lain daripadaku, wujudnya tiada

Kata Lam 1 at t

fl Raqqu’ l-zu t ia,iu wa r[a]qati’ 1-khamru
Fa tashabaha fa tashak ala 11 ^ 6 * l~amru

Fa ka 9 annana khamr[un] wa la qadahu

- --- 1.... .-— a - 1121

Wa ka ? annama qadah[un] wa la khamuu ”

y a 1 nl:

1122

”Naqsh kacha dan hening minuman
Maka sebagai keduanya dan serupa hukumnya
Maka seperti minuman [bukan pidld,

Dan seperti piala bukan minuman•] ,,

Inilah ma*na ombak-ombaknya penuh pada sekalian £arlq.

(37) ffa f lam - haut dan ombak keduanya raflq .

Ya f nx laut dan ombak keduanya bertaulan; mithal
hamba dengan Tuhan, f ashiq dan ma f shuq# Seperti firman Allah
Ta ‘ ala:

1116* Text norrupt: khalawat •

1117. Text incorrect: a hwaya .

1118. Text corrupt: yaEul .

1119* Text incorrect: wu t judana . hama f at , ham \ at , XII, p.342.

1120. Text corrupt: fa ta*kull

1121. hama 1 at , ham*ah , V, p.333»

1122. Text has: naqs . But this is meaningless. Obviously
nagsh : form.

439

Inna ? l-ladlilna yubayi ' iinaka innama
yubay ^una^Llah , .. 1

ya*nl:

Bahwasanya merekaitu yang berjabat
tangan dengan dikau, tiada mereka itu
[berjabat tangan] melainkan Allab.

Ia'ala jua yang menjabat tangan [mereka]

itu .,,

Yadu^Llahi fawqa aydihim .^ 2 ^

ya^nl:

Tangan Allati diatas tangan mereka itu.

Lagi firman Allab. Ta^ala:

Fa lam tagtuluhum wa la kinna’Llah
gatalahum wa ma ramayta idh ramayta
wa la kinna»Llaha rama , 1 *

ya 1 nx:

Tiada [kamu] memunuh mereka itu. Bermula:
tetapi Allah Ta f ala ^ua memunuh
mereka itu. Bermula: tiada engkau
memuang (panah ya Muhammad),

[apabila kau memuangj

tetapi Allah Ta’ala jua memuang.

Lagi firman Allah Ta’ala:

Wa huwa ma^akum aynama k u ntum .

1126

ya*n£:

Ia itu serta kamu barang dimana
ada kamu.

1123* Qur’an, 48:10.
1124. Qur’an } 48:10.
1125* Qur’an, 8:17*
1126. Qur’an, 37:4.

440

Lagi firman Allali Ta^ala:

Wa nabmi agralpu ilaytii miia t t abli ’ l-warid • ^^7

ya 1 nr:

Kami 11 ^ 8 [terlebih] hampir kepadanya
daripada urat leher yang keduanya,

Lagi firman Allah Ta 1 ala [didalam ^tadlth Q,udsl] :

Al«"insanu sirrl wa ana sirruhu .

ya f nl:

Yang C573 manusia itu rahasia Aku
dan Aku pun rahasiarya,

Kerana [ini maka] sabda Nabl (g alla’Llahu ^ alayhi wa sallam j):
u Man 1 arafa nafsahu faqad 1 arafa rabbahu "•

ya*nl:

•'Barangsiapa mengenal dirinya
bahwasanya mengenal Tuhannya 1 ' -

kerana Tuhannya dengan dia tiada bercherai. Seperti laut

dengan ombak itu tiada bercherai, demikian lagi [Tuhan dengan

hambaNya tiada bercherai]. Inilah ma'na laut dan ombak

keduanya raflg*

(58) Ba^lam - Akhir kedalamnya ,jua ombaknya gharlg .

Ya f nl ombak kedalam laut jun teng[ge]lam. Datangnya
ombak pun daripada laut, pulangnya pun kepada laut jua.

Inilah ma'na irni 1 ! ila a g lih - seperti firman Allah Ta 1 ala:

1127. Qur’an, 50:16.

1128. Text has: Aku. but the honourific Kami is correct,
being the translation for nahnu.

441

Ir,ji 1 1 ila rabbiki radiyatan 11 ^ mardiyyah. « 11 ^

ya’iii:

Pulang [kamu] kepada Tuh.anmu, ra^Li kau
akan dikau*

Adapun A'h.lu’l-- , Uslish.aq mengerti "pulang" 11 ^ 1 ya^nl apabila
[si] *ashiq tiada melihat dirinya lagi, pulanglah [ia]
kedalam laut - [maka] lautlah. ^ukumnya. Jika lagi ia melihat
dirinya, lagi helum pulang dan helum karam ^ukumnya. Kepada
madhhah ^Ushshag [melihat dirinya itu] "mushrik" dikata*
Inilah ma T na akhir kedalamnya jua omhaknya gharlq.

(39) Pa^lam - Lautnya ^Allm halunnya Ma 1 lum .

Ya*ni laut yang sudah dikatakan diatas itulah maka
dinishatkan kepada 1 Alim, supaya dapat tamthil ’Alim dan
Ma*lum olah £alih. Kerana yang dinamai laut itu air, apahila
laut itu timhul hernama 11 ^ halun; apahila naik herhimpun
diudara hernama awan; apahila [jatuh her] titik dari udara
hernama hujan; apahila hilir dihumi [58] hernama sungai;
apahila pulang kelaut laut ^ukumnya. Adapun halun, maka
ditamthllkan Ma ’ lum kerana halun daripada laut - tetapi
tiada lain daripada laut* Demikian lagi 1 Alim tiada
hercherai dengan Ma^lum, Ma f lum tiada hercherai dengan 1 Alim.
Jikalau ‘Alim tiada herma^lum, tiada ‘Slim; hukumnya tiada

1129* Text incorrect: radiyatan.

1130. Qur’an, 89:28.

1131* Text corrupt: pula .

1132. Text: hernamanya .

442

[la], menjadikan, Rupa dan warna daripada tiada berupa dan

1135

tiada berwarna, Adapun yang tiada berupa dan tiada berwama
itulah wujud segala rupa dan segala warna* Yang tiada berupa
dan tiada berwarna itu ba$in; yang berupa dan berwarna itu
gahir* Inilah ma f na lautnya' 1 '^^^" ^Slim halunnya Ma f lum.

(40) Fa f lam « Keadaannya Qasim ombaknya Magsum .

Ya*nl [erti] Qasim [itu iaitu] membagi, Maqsum
[itu iaitu] yang dibagikan Q Kerana Allah {Da*ala memberikan
wujud akan semesta sekalian *alam, maka [Ia] dinamai Qasinn
Adapun ! aiam sekalian, seperti ombak, namanya Maqsum kerana
ombak [timbul] daripada keadaan^-^ laut. Ya’nl keadaan
Allah Sub^anahu wa Ta 1 ala bernama Qasim, keadaan sekalian
f alam [bernama] Magsum. Laut di‘ibaratkan seperti Dhat;
keadaan laut seperti keadaan Dhat; halun seperti keadaan
f alam; ombak seperti rupa 'alam. Pada ‘ibarat ini laut,
dengan air, dengan ombak, dengan rupa ombak, dengan warna
ombak, dengan nama ombak-sekalian [ini] suatu juga, Inilah
ma’na [keadaanya] Qasim ombaknya Maqsum.

(41) Ea^lam - Tufannya Hakim, shu , unnya 1 ' L ^^ Mabkum .

Ya’nl [591 i?ufamiya tamthll daripada [titah] " Kun l"
( fa yakun ) kepada juhurlTya dengan §ifatNya dan AsmaNya;

1133« Repetition of the phrase in the text.

1134, Text has: laut itu , but to be consistent with the line
of the guatrain interpreted, this should read lautnya .
1135* Text: keadaannya . * ’

1136. Text oorrupt: shl 9 unnya .

443

dengan Af 1 alNya, dengan S.th.arNya ^ dengan 'IlmuNya,

dengan Ma 1 lnmNya, dengan Saml^Nya, dengan BasIrNya, dengan
IradatNya, dengan QudratNya, dengan KalamNya, dengan
Qahh.arNya, dengan JahbarNya, dengan Mu'izzNya, dengan

ll^o _ T

MudhillNya, dengan Ra^manNya, dengan RaljamNya, dengan

KarlmNya, Seorang diislamhanNya, seorang dikafirkanNya,
seorang dikayakanCNya], seorang dimisklnkanNya, seorang
nantiasa diberiNya dur[ha]ka, seorang diberiNya [senantiasa]
berbuat baik, seorang diberiNya nantiasa berbuat ^ahat,
seorang dimasukkanNya kedalam shurga, seorang dimasukkanNya
kedalam neraka, seorang diberiNya berbuat ’ibadat banyak
[lalu] dimasukkanNya kedalam shvirga, [seorang diberiNya

1140

berbuat ma^siyat banyak lalu dimasukkahNya kedalam neraka],

seorang daripada islam dikafirkahMya, seorang daripada kafir

_ _ _ ^ _ 114-1

diislamkanNya• Inilah ma’na [tufannya ^akim] shu’unnya

Ma^kum.

(42) Pa^lam - Pada sekalian *alamln inilah rusum .

Ya'nl pada sekalian 'alamln ini ugahari. Baripada

awwalnya datang kepada akhirnya, daripada ba^innya datang

— r - 1142

kepada jahirnya, [sekalian ini] senantiasa shu^uhNya.

1137. Iext: incorrect: af * alNya .

1138. Text has: athar-atharNyaT

1139. Iext incorrect : muHllNya .

1140. Ihis is the logical sequence following the part of
the sentence preceding it,

1141. Iext corrupt: shl’unnya«

Text corrupt: shi 9 unhya „

Ya’ni kelakuanNya terhukum oleh. £ufanNya, [iaitu titahNya,]
kerana 'alam selcalian shu’unNya jua* Erti sliu*unNya [iaitu]
kelakuanNya• Sekalian senantiasa shu’unNya, "berkisar-kisar
[dan] "bergerak - seperti firman Allah. Ta'ala;

Kulla yawmin huwa fi sha ? n . ^

ya f ni:

Pada segala hari Ia itu dalam kelakuanNya.

Segala rupa, rupaNya; segala warna, warnaNya; segala hunyi,
hunyiNya, kerana Ia wahdahu la shanka lahu » Jikalau [60^
[dikatakan] ada [yang] lain daripadaNya, shirk dengan gulm
hulcuinnya• Kerana ini 11 ^ maka segala 'Ushshaq yang herma’
rifat sempurna herkata:

1147

"Kulihat Tuhanku dengan mata Tuhanku." r
Kata Shaykh Mas 1 ud (ra hmatu* Llahi [ alayhi 1):

"Akulah kafir yang sedial"

Kata Sayyid Naslml: 11 ^®

" Innl ana ? Llah "

ya*nl:

"Bahwasanya aku Tuhani"

Kata Shaykh Junayd Baghdadl 11 ^ (rahmatu*Llahi * alayhii):

1145. Qur’an, 55:29.

1144. Qur’an, 6:163.

1145* Text: gulm itu .

1146. Texb: Kerana ia .

1147. Text: kepala . Ref» Ra’aytu rahhl hi ’ayni rahh l.
1148* Text incorrect. This rerers to Naslml, the Turkish

5urufl poet. See Muntahl , p.115*

1149. Text incorrect: BaghAadl*

" Laysa fi .jubbatl siwa^Llah "

ya 1 ni:

"Tia&a didalam {juLLaliku ini lain
daripada Allahi"

Kata Sul^anu’l- T Arifrn Ba Yaz[id] Bis^imi. ( radinatu*Llalii
* alaylii I):

" Subdani ma a* z ama sh.a’ni >"

ya f ni:

"MatLasuclii akul (dan) mahaLesar
kelakuanku!"

Banyak lagi Mash.a 5 ikh. yang berkata [demikian] tiada tersebut
Adapun mereka itu sekalian berkata demikian kerana ma’rifat
mereka itu sempurna. Jangan kita yang tiada berma*rifat
berkata demikian - jangan kita turut-turutan, maka 11 -^
dikuirkan pendita, [yang meng^ukumkan demikian] supaya gangan
segala yang gah.il yang tiada berma'rifat mengatakan demikian
kerana ma f rifat itu terlalu mush.kil. Barangsiapa belum
sempurna berma*rifat dan berahi seperti mereka itu, gika ia
berkata seperti mereka itu, kafir }pkumnya. Inilah ma'na
pada sekalian 'alamin inilah rusum» 11 ^ 1

(43) La T lam - Jikalau sini kamu tahu akan migud .

Ya*nl wugud yang dikata[kan] pada awwalnya kitab
1152 - -

ini datang ^ kepada akhirnya. Wugud itu yogya diketahui

1150. Maka here conveys__the meaning: sehingga .

1131 . l’exi; corrupt: rasum .

1132. Datang here, as frequently elsewhere, conveys the
meaning: sampaj.

446

dengan ma’rifat, kerana wujud itu iDukan wuoud kita.

Daripada bekal kita o ua kita sangka Cwujud itu] wujud kita.

Sekab ini [61] maka kata Alilu’ 1-Suluk:

t

Wujuduka dhanhun’'"' 1 '-^

- U m ..1 TPV """ ■*' .

dhanhun J [akharu.]

hihi

ya*ni:

'Adamu nin’*’' 1 '^ dosa;

tiada dosa [yang lain] sehagainya* -
kerana kepada Ahlu ’ 1-Suluk wuoud wahmlnya itu shirk al~khafi ;
apahila ia mengatakan ^ wuouduka ,, [seolah-olah] qa’im sendir-
inya, [inilah] shirk al-khafi ^ukumnya: [ya'ni] jikalau ia
[mengatakan seolah-olah sehenarnya ia] herwuoud, [maka] ia
herwuo'ud[lah] ^ukumnya, Inilah ma'na jikalau sini kamu tahu
akan wujud*

(44-) Iddlam - Itulah tempat kamu shuhud .

Ya’ni shuhud [itu iaitu] pandang* Wujud •alam
[i]ni wahmi jua; jangan kamu pandang wujud [yang] wahm.
Wuoud yang sedia juga kamu pandang, kerana wujud al-makhlu~
gat daripada wuoudWya. Apahila \mjud al-makhluq.at daripada
wujudlTya, wujud kita pun wuoudUya. Seperti sahda Nabi
(g alla ? Llahu f alayhi wa sallam l):

1153 * Text incorrect: danhun .
1154. Iext incorrect: danhun .

1153* Sa® Kashf al-Mah.juh , p.297*

1156. Nin , i.e. ini .

uiin

n Allaliimmia arini^^ 1 l-asliya ? a karaa hiya # ”

ya'nl:

"Ya TulianJm, peplihatkan padaku
sekalian seperti adanya,"

Adapun Easulu’Llali (g alla’Llaliu *alayhi wa sallam l) taliu
akan [keadaan] segala ashya 1 , tetapi [ia] hendak taliu akan
£aqiqatnya pula* Kerana [keadaan] ashya’ dengan [keadaan]
diri sama jua, apahila [dapat] mengenal [keadaan] diri 5
[maka dapat mengenal ]j.aqiqat diri] * Seperti iirman Allali
a?a f ala:

Wa idha sa s alaka , ihadi^’^® *anni fa’inni

-

ya^ni:

Apabila hertanya hamhaku kepadaKu, 1100
hahwa Aku [sesungguhnya] hampir*

Tetapi akan hampirNya itu yogya diketahui* Lagi firman

Allah Ta’ala:

Wa’Llahu hi kulli shay*in mu b-it. 1161

ya 1 nl:

Allah Ta'ala dengan semesta sekalian lengkap*
Lagi kata Shaykh Junayd ( rahmatu 1 Llahi * alayhi l):
n hawnu ? l~ma*i lawnu 1 ^ 0 ^ [62] ina’ihi* M

1157 * has *, arina »

1158* Text incorrect: [ ihadi *

1159. Qur 5 an, 2:186. ^

1160. KepadaKu translates 1 anni , hence it means 'concerning

Me, ^^

1161. Qur’an 5 41:54.

1162. Text: wa lawnu*

"Warna air warna bejananya gna*

Sekalian ‘ibarat ini dan isharat ini yogya diketahni supaya
Cber]^.a§il ma 1 rifat Allah {Pa’ala* Apabila ^.a§il ma^riiat
Allah Ta’ala, maka dapat memandang pada a§al wuoud, [ya^nl
pada wuoud] yang sedia, bukan pada wujud 11 ^ [yang] wahm.
Inilah ma’na itulah tempat kamu shuhud*

(45) ga^lam - Buangkan rupamu daripada sekalian guyud »

Ya'nl erti qijiyud [itu iaitu] sangkutan* Segala rupa
yang dapat dilihat dan dapat dibicharakan oleh 1 aql dan
ma‘rifat [itu] sekalian[nya] guyud* Dari kerana Dhat Allah
mu£laq, tiada [Ia] pada rupa kita, dan rupa semesta sekalian
n alam, gahir dan ba£in, lain daripada Dhat semata» Itu
mu£laq ^ukumnya. Apabila kita buangkan sekalian quyud dengan
penglihat kita dan didalam bichara kita, maka dapat bertemu
d.engan Mu$laq, ertinya: Ada yang mahasuchi daripada rupa*
Adapun pada suatu ma‘na s ma*na quyud [itu iaitu] arta dan
kebesaran dan anak~isteri. Ya*ni jikalau [kamu] bearta,

1 1 ClL

0 angan lekat hatimu pada arta dan anak isteri, seperti

firman Allah Ta^ala:

,.«Likay la ta*saw 'ala ma fatakum
wa la tafrahu bi ma atakm .^^

1163. lext: u,jud *

1164-, Text: hatinya. •

1163. Qur’a

449

ya 1 nl:

... CSupaya] jangan karnu berchinta akan
harang yang luput daripada kamu* dan
jangan sukachita kamu kepada ± harang
yang datang kepada kamu*

Apahila merugi, jangan didukakan [dan] apahila herlaha,
jangan kamu sukakan; jikalau hesar pun jjangan disukakan;
0 ‘ikalau kechil pun jangan [653 didukakan; jikalau 'afiyat
diheri Allah gangan disukakan; jikalau sakit diheri Allah
jangan didukakan - sekalian itu puyud jua* Apahila jauh
daripada quyud maka dapat hertemu dengan Muj?laq. Inilah ma 'na
[huangkan rupamu daripada sekalian] guyud,

(46) ka [ lam - Supaya dapat kedalam Diri qu'ud .

Ya*nl qu*ud [itu iaitu] duduk (kedalam Diri). Ya'nl
jangan jauh menchari daripada Diri, kerana firman Allah
Ta 1 ala:

Wa fl anfusikum afala tuh g irun ,

ya*nl:

Bermula: didalam Diri kamu - tiadakah
kamu lihat?

Dan lagi sahda Nahl (g a!la ? Llahu ! alayhi wa sallam !):

H Man *arafa nafsahu fa qad 1 arafa rabhahu *"

ya 1 nl:

Barangsiapa mengenal Dirinya maka
sanya mengenal luhannya*"

1166, Text has: yogya , But here kepada is appropriate as a
translation or the Arahic hi.

1167. Qur J an, 51:21.

450

Apabila Tuliannya dikenal, dapat sekalian sama padanya;
memakai sama padanya, [menyimping sama padanya,] kaya sama
padanya dan miskin sama padanya; besar dan kechil sama
padanya; puji dan chela sama padanya; tiada [ia] herahi akan
shurga dan tiada [ia] takut akan neraka* Adapun faqlr yang
mintak makan, kepada sharl 1 at ^alal [^ukumnya] seqadarkan
memheri quwwat sehari itu jua* Jikalau dipintaknya akan
esoknya atau akan lusanya, Ijaram ^ukumnyao Adapun kepada
Ahlu ? l-Suluk, apahila ia [pergi memintak makan] n shirk'‘
^ukumnya, kerana ia hendak memeliharakan dirinya juao Jikalau
demikian [lakunya] helum ia fana’ J daripada dirinya,
Sekalian terjanya itu guyud. Seperti firman Allah Ta’ala:

Fa tawakkalu in kuntum mu^minln •

ya ! nl:

Maka serahkan diri kamu kepada Allah,
jikalau ada kamu orang [64] [yang] perchaya,

Adapun jikalau razqi datang sendirinya; itu [yang] dianuger-

ahkan Allah Ta^ala [dan] harus dimakan, Jikalau tiada datang

^angan dicharinya dan jangan dipinta kepada makhluq, Adapun

kepada [Ahlu’1-] , Ushshaq,‘^' ? ‘ L kepada Allah [pun] jangan

memintak, maka dapat keluar daripada quyud* Seperti kata

ham* at :

n Al-faqIru la yahta.ju ila ? hlah *

1168* Text incorrect: haram *

1169* Text has the AchcEnese form: pahna*

1170* Qur’an, 5:23.

1171* Text_incorrect: 'Ussag.

1172 . hamsj at , ham } a t, TT~ p 0 352 .

451

ya'nl:

M Faqir itu tiada muy.ta^'*"^^^ [kepada Allah.]. n
[Jika ia mu^itaj] ^.ukum[nya] dua lagi; apabila tiada [ia]
muljitaj"^^ maka dapat menjadi esa. Adapun [perkara] menyimping,

ittifaq 'Ulama dan Ahlu’1-Suluk [mengatakan ^ukumnya]

- 117 S - 1176

Tjuram { ^ kerana terbuka 1 awratnya • Adapun berbaju h.aya’

dan berkelubung dan berseluar dan bekeskul dan berkaput dan

bertanam-tanaman, kepada sharl 1 at harus; kepada Ahlu’Llah

dan Ahlu’1-Suluk pun harus, tiada quyud* Adapun kepada

[Ahlu’1-] ’Ushshaq sekalian ^.ijab dan quyud Diri akannya*

Perbuatan itu bukan ia meniyyatkan sekehendak Allah kerana

- - 1177

kehendaknya itu sekalian ^ijab dan quyud. ' ( Adapun sembah-
yang far$.u, dan puasa farjlu, dan memakan [yang] ^.alal, dan
meninggal[kan] [yang] ^aram^^^ - sekalian itu bukan quyud,
kerana [itu dengan] kehendalc Allah, bukan dengan kehendak
kita; [ya*nl] kerana [itu] amt Allah. [Akan tetapi] kepada
barangsiapa [yang] ingat akan dingin dan hangat dan kenyang
dan lapar dan telanjang dan berkain - jika meninggalkan

sembahyang far$u dan puasa far$Lu, dan sediakala ia

« 11 ro — 11

memakan [yang] ^.aram, f a§i hukumnya. Orang [65] itu

1175 . lext incorrect: mulchta.j •

1174, Text incorrect: mukhta.j .

1175 * lext incorrect: karam 7

1176. Text: bayat »

1177 * Text corrupt: guyum .

1178* Text incorre ct: ~ &aram .

1179* Text repetitive: ia ia .

1180. Text incorrect: baram »

1181. Repetition of the phrase in the text: sediakala ia
memakan [yang] haram, 1 a g i hukumnya.

452

tiada dapat mengadi wall* Adapim. jikalau ia 'berahi dan mabok

dan ma^w - tiada ia tahu akan dirinya - [dan] sembahyang

[far$Lu] dan puasa fardu ditinggalkannya, tiada mengapa akan

1182

dia, kerana pada £ukum[nya] ia dalam sembahyang yang da ’ im.
Jika belum ia mabok dan ma^w - [masih] lagi ingat akan
dirinya - dan sembahyang dan puasa ditinggalkannya, ^ijab
dan quyud dan 'a^si ^ukumnya. iiada dapat kedalam Diri qu’udl

(47) Fa f lam - Pada wu,jud Allah itulah yogya kau qa’im »

Ya ! ni pada wujud 11 ®^ Allah itulah yogya kau pandang
dengan ma 1 rifat yang sempurna* Jangan lupa pada sembahyang
dan puasa dan berjalan dan berdiri dan duduk dan berbaring,
kerana firman Allah ITa^ala ini:

Wa’dhkur rabbaka fi nafsika tadarru l an

- —-TS'if " h----

wakhifatan 0 wa duna’l-,jahri mina’1-

gawli bi [ l-ghuduwwi wa ? l~asali wa la

takun mina’ l~ghafilin .^^^

ya*ni:

Sebut Tuhanmu didalam dirimu, melemahkan
diri clan. dalam hati takut, dan lain daripada
nyaring ± 0 [ suara] , dan kataodengan pagi dan
petang, dan jangan kau jadi -1 ' daripada
orang yang lupa (ya’nl jangan kamu lupa^
pada segala_kelakuan kamu, seperti firman ppoo
Allah Ta*ala: wa huwa ma'akum aynama kuntum .

1182. 0?ext has: kerana pada hukum. ia dalam sembahyang dan

diam . But this is senseless in the aboye context. Dan
diam at the end of the sentence should read: yang &a y im .

1185. Text corrupt: guyud .

1184. lext inoorre ct: khafitan•

1185. Qur»an, 7:205.

1186. 2)ext corrupt: baringnya .

1187. Text: «jadikan.

1188. Qur»an, 37:'4V

455

- ya'ni: Ia itu serta kamu barang dimana ada
kamu* ) *

Adapun akan orang [yang] belum kamil dan ‘belum beroleb.

ma’rifat yang sempiirna, yogya dikurangkan makan dan minum

dan tidur, dan [dijkurangkan "berkata-kata, dan [di]kurangkan

[66] duduk dengan orang ‘banyak sementara'**'*"^ belum kamil dan

belum beroleh ma’rifat yang sempurna* Adapun akan makan sama,

tiada makan sama; duduk [dengan orang) sama, [tiada duduk]

dengan orang sama; ‘berkata-[kata] sama, diam sama; dalam

qn

tiutan sama, dalam negeri 7 [sama;] - semesta sekalian [ini]
tiada ^ijab padanya, maka dapat tidur, dan dapat duduk dengan
orang, dan dapat berkata-kata dengan orang, dan dapat beranak
dan beristeri; 11 -^ jangan lebih [dan] jangan kurang daripada
perbuatan Nabl Mu^Lammad Rasulu ’ Llah (g alla * Llahu 1 alaybi wa
sallam l)„ Inilah yang af$al.

(48) Fa'lam - Buangkan namamu dan rupamu da’im .

Ya*nl buangkan namamu dan rupamu, kerana engkau
tiada bernama dan tiada berupa.'^'^ Adapun rupamu itu rupa
bayang - bayang jua, [dan] namarnu itu gelar-gelaran jua,
Daripada gliaflatmu kau sangka engkau bernama dan berupa.

Kata ATalu’l-Suluk yang bernama itu bukan namamu, [dan] yang
berupa bukan rupamu. Seyogya dipandang Yang Empunya Rupa dan

1189. Text; semetaran , or sementaranya n

1190. Text: nen^geri or nangroe : AcheKnese form,

1191 • Text: 'berrsteri dapat l

1192. Text; berupanya .

454

Yang Erapunya Nama supaya terbuang namamu dan rupamu. Apabila
terbuang namamu dan. rupamu, maka dapat bertemu dengan Yang
Empunya INTama dan Empunya Rupa. Apabila bertemu dengan [Yang]
Empunya Nama dan Empunya Rupa, maka dapat bertemu dengan
V/ujud* Apabila bertemu dengan Wujud, maka dapat bertemu
dengan Dbat. Apabila bertemu dengan Dhat, nama pun terbuang,
rupa [pun] terbuang.

(49) Ea^lam - Nafrkan rasamu daripada makhdum dan [67]

khadim .

Ya*ni fanakan dirimu daripada yang menyembah dan

yang disembah. Apabila ada lagi [yang] menyembah dan yang

disembah [maka masih] menjadi dua, belum menjadi esa

^.ukumnya, 93 g e p e rti kata Ahlu’l-Suluk:

1 Man 1 abada l l~isma duna’1-ma[na
faqad kafara ... *

ya l n£:

'Barangsiapa menyembah nama tiada
dengan ertinya, maka bahwa sanya
Ctelah] kafir[lah ia] ...'

* ¥a man 'abada^l-ma^na duna y l~isma
fahuwa mushrik ... 1

ya 1 nl:

T Barangsiapa menyembah erti tiada
dengan nama, maka ia itu menduakan ... ’

1193* The text is garbled: Apabila ada lagi menyembah
men,jadi duanya yang disembah, belrna men.jadi esa
h ukumnya.

455

* Wa man * abada’1-isma wa’I-ma*na
falmwa raunafiq „,, 1

ya 1 nl:

* Barangsiapa menyembaJi nama dan erti
(nama), maka ia itu nmnaiig .«, *

1 Wa man taraka’1-isma wa’l~ma *na fahuwa
mu’min~un b-aqq.an . •

ya * nl:

•Barangsiapa meninggalCkan] nama dsui
erti (nama), maka ia mu’min yang
setenar-Benarnya* 1

Adapun fana’ [itu], pada •ibarat, [ialah] melenyapkan segala
gliayr Allah* Jika orang fana’ lagi tahu akan fananya, helum
ia fana’ kerana fana’ itu, pada f iharat, [hapus daripada]

ghayr Allah. Apahila helum hapus daripada ghayr Allah, helum
fana’ ^ukumnya; apahila hapus daripada ghayr Allah, nischaya
[yang] menyemhah pun lenyap, yang disemhah pun lenyap dari«
pada rasanya - ya’ni menjadi esa, [iaitu] tiada; lenyap
sekali-kali. Adapun kepada suatu 'iharat, fana’ [itu] 'shirk’
kepada Allah Ta‘ala, kerana [si] ‘ashig tiada herwuoud.
Apahila tiada herwujud fana ? ^ukumnya, kerana kepada £iaqiqat
la Sendirinya, tiada lain. Seperti sahda Nahl (g alla’Llahu
•alayhi wa sallam l):

tf ’Araftu rahhi hi rahhl ."

ya’nl:

"Kulcenal Tuhanku dengan [68] 'Tuhanku. ,t

1194, Text: fananya .

456

Lagi kata Lam r at ;

n La yara’ 1-Lab.a ghayra^Llah . » 11 95

ya’n. 1 :

"Liacla [melihat] Allali melainkan Allah*"
Kata Lam 1 at :

n Ma 1 arafa ’ 1-Lah.a ghayra» Llahi ♦

ya’nl:

"Tiada mengenail Allah lain daripada Allah*"
Kata Lam 1 at :

" Ra^aytu rabhi bi 'ayni rabhi < n]-197

y a 1 n I:

"Kulihat Tuhanku dengan mata Tuhanku*,"

Apahila lain daripada Allah tiada“ l '' L ^ S dilihatnya, [maka]
fana hukumnya pada ‘iharat ini, [Perkataan ini] terlalu
mushkil e Hendaklah diketahui.

(50) Pa^lam — Supaya sampai kepada ♦Amal yang Khatim *

Ya T nx apahila fana’ maka heroleh perhuatan yang
sedia, Seperti kata Uways al-Qaranx^^^ dalam hahasa ParsL:
" Anra ki fana’ shewa u faqr [a In] ast .

1195* Lama‘at, Lam'at, IV, p,355.

1196. Ihid., Lam 1 at , p. 333«

1197* TSxd,, Lam* at , VI, p.335*

1198. Te5rS; tiaiamya.'

1199* Text has: Darxd-S al-Zu’ 1-Q,arnayn . This is corrupt.

The reading should he Uways aI-Qara ni. The last line
of the guotation supports thxs. "See ahove, note 170
1200, Text: xn aytu .

457

ya'nl:

“Mereka yang lenyap daripada permainan
iaq.ir ..,

Nah 1201 kasb.f [nab.3 yagin 1202 nah
ma 1 rifat nab dxn ast ..*

ya r ni:

tiada kasb.f dan tiada 120 ^ yaqin dan tiada
ma‘rifat dan tiada ugama akan dia*

raft u zi miyan 1 ^ 0 ^ hamln 120 ^ kbuda

. . ... . . ...

mand kbuda

ya*nl:

lenyap ia ditengab-tengab - banya
Allab jua tinggal ..,

al-faqru idba tamma 120 '''
buwa ? Llabu [in ast ], 1208

ya 1 ni:

apabila sempurna faqLir - sudablah
ma'rifatnya - [maka] ia itu Allab* 11

Inilab lagi sabda Rabi (s alla’Llabu r alaybi wa sallam i):

” Al-faqru fakbri wa bibi iftakbari . nl ^°^

1201. Iext: word before nab is corrupt*

1202. lext bas 1 ayn instead of q.af : ya r In - corrupt.

1203« Text: tiadanya .

1204. Text: b aya .

1205 • Text: bamni •

1206. Text: manad khala .

1207* Text oorrupt : Inaka faqir .

1208. Lawa *ib , p.13 of tbe Persian text. See above ? pp.374-375*
1209 * Text: ‘aftakhiri*

458

y a f ni:

"Eagir itu [kemuliaanlcu clan dengannya]
kumuliakan* "

TPTO —

Adapun kepada sharm^at yang faqir itu tiada malik
dinamai. Adapun kepada Ahlu’1-Suluk yang dinamai faqlr [itu]
Ahlu’l~Ma'rifah. Apahila sempurna ma’rifatnya - tiada
melihat dirinya lagi ~ faq.Irlah ^ukumnya. Inilah ma'na
[supaya sampai kepada] ^Amal yang Khatim.

(51) Pa 1 lam - Jika [engkau] he l imn tetap seperti hatu *

[69] Ya^ni jangan hergerak; giehirnya pun jangan

hergerak, ha^innya [pun] jangan hergeralc* Apahila seperti

— 1211 —
hatu maka wa^illah ^ukumnya pada 'iharat, tetapi kepada

lj.aqiqat sedia wagil* Jika ia tiada memuji Allah pada gahirnya,

pada ha^innya [ia] memuji Allah, kerana pada Ahlu’l-Suluk

— 1212
segala ashya’ hernyawa dan herhudi dan herma'rifat.

Jikalau ashya’ tiada herma'rifat dimana ia akan memuji Allah?

- kerana firman Allah dalam Qur’an demikian hunyinya:

Tusahhihu lahu’l-samawatu[’1-sah 1 u]

«■ — .■■■■ ■ ..■■■ ■! n„ , m, . i«. .,m * ■ ■ ■

wa’l~ardn wa man fihinna * *. *

ya’ni:

Memuji Allah hagihya isi langit ketujuh[nya]
dan humi (ketujuh[nya]) dan harang
yang dalamnya ...

1210. Yang faqir : the word yang translates the Arahic article

al- 7

1211* Text : wag ilny a*

1212. Text: 'Bĕrma 1 rxfatnya .

1215* Q,ur ’ an7*~T7TPF7

459

Wa ’in min shay ’ in illa yusaWbiUn brhamdihi
— — - 1P14 Tpl c;

wa lakin la taigalaima _ tasbihahum . ^

ya'ni;

Baliwa daripacLa segala sesuatn
melainkan mengucliap taCsjBiTji memuji
Dia, tetapi tiada kamu paTiam pada
tasBiljL mereka itu

Lagi iirman Allah Ta'ala:

’Alam tara anna*Llaha yas,judu lahu
man ^ fi ’ 1-samawati wa [man fi] ’l~ar<ii
wa ? l-sliamsu J ' ' wa’ 1-ciamaru wa ? l~nunumu

wa’l-,iibalu wa’l-slia,iaru wa’d-dawabbu

-- y .. . ...— ...

wa kathlrun mina’l-nas.

ya'ni;

diadakah kamu lihat bahwa Allah Ta'ala
[itu] bagiWya jua disembah barang
didalam ketujuh langit dan ketujuh
bumi dan matahari dan bulan dan
segala bintang, dan segala bukit dan
segala puhun kayu-kayuan dan segala
binatang dan kebanyakan daripada
manusia?

Semesta sekalian ashya’’^*^ menguchap tasbi^. dan memuji dan
IPPO —

menyembah [akan Allah]. Apabila kita tetap seperti batu,

sekalian anggauta kita menyembah Allah seperti Ijukum CVO]
dalil Qur’an ini.

1214. Text incorrect: 7 /afgahu,

1215. Qur’an, 1?;44.

1216. Text incorrect: ma.

1217. Text_corrupt: waTT-samawatu .

1218. Q,ur’an, 22:18 0

1219* Text incorrect; ashya .

1220. After this word text has; sekalian - corrupt.

460

(52) Fa' laia - g iakam dua lap;i : khadim dan ratu .^^^

Yahii jangan menyembali ch.ab.aya seperti embun dan

matahari dan bulan dan bintang, dan seperti rupa budak; dan

- 1222
gangan bermaqam diubun-ubun, atau diantara kening, atau

dipuchak hidung, atau didalam gantung• Sekalian [ini] Ijijab

kepada DhatNya• Adapun akan orang Ahlu* 1-Suluk, da*im [ia]

menyerahkan diriCnya] kepada Tuhannya• Barang kehendak

Tuhannya ia ra$i; jika sakit, atau miskin, atau lain

mithalnya itu - sekalian ia ra$i, Adapun kepada ^.aqiqat,

jika lagi *ashiq, ma[' ] shuq hendak[nya] ; jika lagi |;alib,

ma£lub hendakCnya] ; jika lagi menyembah, yang^^ disembah

hendak[nya] ; jika lagi menyita, yang dichita hendak[nya] ;

jika lagi memandang, yang dipandang hendak[nya] • Sekalian

itu, dengan wujudnya, dua lagi ^ukumnya, belum mengadi esa*

Apabila fana 5 seperti batu, maka esa tyukumnya - [iaitu] satu

- seperti tatakala dalam kuntu kanzan , atau seperti buih

didalam air belum menjadi buih* Pada ‘ ibarat ini wa§il

[^ukumnya] « Adapun [ke]pada lj.aqiqat, buih air dengan air

tiada dua*

(55) Fa ! lam - Setelah lupa engkau daripada emas dan matu «

Ya^nl tamthil emas [itu iaitu] Tuhgui, dan matu [itu
iaitu] hamba. Kerana pada penglihat emas lain, matu lain,

1221. See note 895*

1222. Text repetitive.

1225* Text: danyang.

461

namanya pun lain. letapi emas tiada bercherai dengan matuj

[dan matu] tiada 'bercherai dengan emas. Apa-bila matu tiada

1224

melihat dirinya lagi, nischaya [e]mas semata lagi tinggal.
Apahila emas [ 71 ] kelihatan, matu lenyap daripada penglihat
mata, Apahila matu lenyap, tiada khahar akan dirinya,

dan tiada ia khahar akan emas. Dan orang lenyap itu pun
[demikian] - tiadalah diketahuinya^26 p a gj_ ^ Adapun 1 iharat
ini mushkil; herperlahan-lahan memicharakan dia, jangan
lekasr-lekas. Seperti kata Shaykh Mu^yl’1-Dxn ibnuil-^Arabi
C radiya ? Llahu 1 anhu1 ):

" Al-ma*rifatu hiriahun hayna’l-[ ^ariti wa ? l-Jma^ruD ♦ "
Ertinya ya ! nx:

"Mengenal dinding antara [yang mengenal dan] yang

dikenal."

Lagi kata Shaykh liu3^yx ’ l~lxn:

" Law la l 1-m a hahbatu la^stamarraT-wi g al ."

ya*nx:

"Jika tiada mengasih, nischaya senantiasa
wagil" (kerana mengasih dinding antara
yang dikasih) •

Kata ini isharat kepada fana’ daripada emas dan matu juga.
Apahila fana 5 daripada emas dan matu, maka dapat menjadi.
satu - ya l nx esa.

1224. Lagi here means masih .

1225* Kepetition of the“TasT: sentence and the one preceding
follows here in the text.

1226. l.e* diketahui olehnya .

462

(54) Fa T lam - Mangkanya dapat mennadi satu .

Ta^ni apa"bila matu fana’ daripada emas dan matu,
maka matu dan emas menjadi satu* Jika lagi matu tahu akan
dirinya: ,,- bahwa alm tahu," helum dapat bersuatu, Seperti
kaluh-kaluh^^^ terjun kedalam api; jika ia lagi tahu akan
dirinya: "bahwa aku sudah menjadi api," belum bertemu dengan
api* Apabila bertemu dengan api, menjadi api, Apabila

ppA

menjadi api, lupalah akan api dan lupa akan dirinya*
Seperti kata Shaykh Sa’di ( rabmatu*hlahi *alayhi i);

ya r nm:

ya r ni:

ya‘ni:

1227* I#e* keruh-keruh .

1228* !Uext 'lupanya T "sKould read: lupa ia «

1229* I have cheaked ]Jamzah r s quotation with tlie original.

^amaah^s text has: beyamad *

1250, ]Jamzah’s text is oorruptT

1251* Text has: terbuni , but this is corrupt as tertunu
translates "s^Kht .

1252* Tamzah's text~is not clear.

1255* 5amzah ! s text has: lih*

1254. Hamzah r s text has: Uag *

1255* 8ee below, p u 667.

1229

" Ay murgh sahar r ishq. zi parwanah [72] beyamuz*.*

n Hai 'burung diniharii berahi pada waktu sa^ar
kepada kaluh-kaluh pergi berajar •..

Kan sukhtra ,jan shud vra awaz neyamad »,

1261

Yang sudah tertunu ^ itu menjadi nyawa
tiada bunyinya datang ,..

Sn mudda r iyyan dar talabsh bekhabar anand « «. y

Segala yang mengaku dalam menuntut dia,
tiada mereka itu khabar akan dia ...

125«

— — 1P3/3 — 1P^% ‘■ L £r-^

Kanra ki khabar shud khabarshban zi neyamad .

463

ya r nl:

Bahwa ia itu yang 'beroleh "berita, ‘beritanya
tiada lagi datang."

Akan matu pun demikian; apabila ia fana’ didalam emas, akan
emas tiada ia tahu, akan matu pun demikina, tiada ia tahu*
Inilah ma*na *mangkanya dapat menjadi satu* ’

(53) Ba 1 lam - Jika belum £ana* daripada ribu dan ratus .

Ya'ni rupa makhluqat semesta sekalian Citulah.] ribu
dan ratus* [Jika] belum [fana° : daripada ribu dan ratus,
belum] dapat bertemu dengan Dia - [ya*ni] hapus* Sungguh pun
semesta sekalian sbu*unNya juga, tetapi jika belum iana’
s[h]u*unNya daripada penglihat, belum dapat bertemu dengan
Dhat* Apabila fana’ daripada ItharNya^^ dan Af 1 alNya"^^
dan AsmaNya dan §ifatNya, maka dapat bertemu dengan Dhat,
kerana AtharNya^^® itu dinding af 1 IlNya; Af'alNya^^
dinding AsmaNya; AsmaNya dinding §ifatNya; §ifatNya dinding
Dhat. Sekalian ini kelakuanNya jua. Apabila fana’ daripada
sekalian kelakuanNya, maka dapat bertemu dengan Dhat. Adapun
yang A§al, Dhat - Itu Esa; kelakuanNya banyak, ribu dan
ratus. Apabila fana’ daripada ribu dan ratus, maka dapat
bertemu dengan Dia. Seperti kata Ahlu’l-Suluk:

1 Hi,iabu 1 ^ 0 ’ 1-dhati bi’l- g ifat [73]

1236. Iext incorrect: atharNya .

1237* Text incorrect: fI f ilNy-a .

1238* Texrt incorrect: aT^KarNy a.

1239* Text incorrect: fi^lfea.

1240* In the text the word' ^ijab in this quotation is written
ha.jb * But it is the nourTof ha.jaba that is intended
here.

464

^i jatuyi- glt ati ;bi ’ 1-asnij * ’
b .i,iabu 5 l-asma 5 i bi^l-aT^al
ki.iabu* l~af 1 ali bi ’ 1-atliar . 1

y a 1 nl;

’Dinding Dhat itu §ifat,
dinding §ifat itu asma , ,..p Z , 1
dinding asma’ itu al^al, 1?z ,p
dinding af*al itu athar* 1

Adapun suatu ma*na fana J [itu iaitu] tanggal; tanggal
daripada ribu dan ratus, dan anak-isteri, dan arta dan
kekayan, dan gu^bat dan kekasih, dan pakain yang baik dan
kebesaran dan hendak menjadi Shaykh dan karamat dan kasih
akan riya dan ’ajab daripada ribu dan ratus - [demikian]
dapat adamu ini fana. HendakCnya]: maka di[a] dapat bertemu
dengan Tuhannya*

(56) Ea 1 lam - Tiadakan [dapat adamu]kau hapus .

Ya’nl jika belum"*"^^ fana } daripada ribu dan ratus,
dimanakan dapat adamu hapus ? - kerana r ibarat hapus* [itu
iaitu] fana 5 daripada sekalian ^alam dan kebesaran dan

1244-

anak-isteri* Selang [kepada] dirinya lagi hapus, istimewa
[kepada] ^alanr^^ dan kebesaran dan anak-isteri. Tetapi
kata ini kepada menuntut ia juga, tiada kepada menaliani,
Sungguh pun beranak-isteri, sediakala hapus jua. Adapun akan

1241. Text incorrect: af 1 al .

1242. Text has: atharNya.

1245* Text repeti^Ive,

1244. Istimewa here conveys the meaning: apalagi .

1245. Text "repetitive.

465

orang nmntalil, sediakala hapus jna mnntaki. Bukan yang tiapus
Citu] junun, atau 'uryan, atau tiada makan, atau tiada tidur,
atau tiada [mandi] junub, atau kerchamping, atau tiada mahu
sembahyang. Jikalau diikut [yang] demikian itu, Tjijab
[T^ukumnya] . Adapun ma'na hapus [itu iaitu] makan sama, tiada
makan C 7 Z 1 -] sama; ’uryan sama, berkain sama; shurga sama,
neraka sama; sungguh pun ia berbuat 'ibadat tetapi tiada ia
ingin akan shurga dan tiada ia takut akan neraka, ya’nx
taslim - seperti iirman Allah Ta'ala:

Inna’ 1-dina ^inda^hlahi^l-islam .

ya^ni:

Bahwa yang agama itu pada Allah
agama Islam ([ya^ni] menyerahlcan
dirinya).

Kerana dirinya itu bukan Dirinya, yogyalah diserahkan kepada
Yang Empunya Diri, maka dapat hapus daripada dirinya,

(57) Ea^lam - Nailkan dirimu daripada kasar dan halus .

Ya'nl [naflkan dirimu] daripada badan dan nyawa;
suatu ma f na: daripada baik dan jahat; suatu ma’na: daripada
kedua 'alam; suatu ma'na: daripada islam dan kafir; suatu
ma’na; daripada giahir dan ba-^in.^^^ Sekalian itu yogya
dinaf£kan, maka dapat berternu dengan Dhat Allah, kerana pada
sekalian itu bukan Dhat. Apabila hapus menafikan semesta
sekalian yang kasar dan halus, maka dapat bertemu dengan

1246. Qur 5 an, 5:19»

1247* Text: ha^in.

466

Dhat, kerana Dliat itu terlalu mahasuchi daripada kasar dan
Tialus. [Tang kasar dan yang halus itu] tiada ^ukumnya suchi.
Barang yang tiada suchi [itu] makhlugat ^ukumnya. Jika helum
lenyap sekalian makh.luq.at [dari penglihat] , tiada dapat
kelihatan Khaliq. Seperti sabda Rasulu 9 I»lah (g alla 9 Llahu
1 alayhi wa sallam l);

"Si n abu ’ L1 ahi sab *rna alfan' 1 '^^

‘"T. - --- Z - ” 124Q

mina 9 1-nuri wa sabhna alfan

mina 9 l~ g ulumat ."

ya’ni:

"Dinding antara Allah §ub^.anahu wa
Ta’ala tujuh puluh ribu dinding daripada
chahaya [75] dan tujuh puluh ribu dinding
[daripada] kelam."

Itulah dinding yang kepada kasar dan kepada halus.

(58) ka^lam - Supaya dapat barang katamu harus .

Ya*ni seperti kata Shaykh Junayd"^-^ Baghdadl
( rahmatu 9 Llahi 1 alayhi l ):

" Laysa fi .jubbatl siwa 12 ^ 1 iLlah . f|1 252
[dan] seperti kata Shaykh Ba Yasld:

" Subhanl ma a* g ama sha 9 ni "
atau seperti kata Man§ur IJallaj: ^!?3
'' Ana 9 l-haqq ."

1248. Text incorrect: alfin .
1249* Text incorrect: alfln .
1250* Text corrupt: JunayII .

1251. Text incorrect: siwa.

1252. Text incorrect: l(ha'ila,i .

467

kerana mereka itu sempurna 1255 ma*rifatnya. Tiada mereka itu

melihat kasar dan halus melainkan Dhat Semata jua. Barang

kata mereka itu harus # Adapun kita, jika "belum iDeroleli

ma'rifat yang sempurna seperti ma'rifat mereka itu, atau

■belum hapus daripada kasar dan halus, jangan "barang kata

[seperti ini] dikatakan; Cnisohaya] khilaf sharr'at, kerana

jalan word, jauh is intended^ai 1254 - terlalu suohi 0

1255. 0?ext: hagggatnya .

Adapun ]alan £.aqiqat, sungguh pun hampir, maranya hanyak.
Jangan kita meninggalkan sembahyang dan jangan meninggalkan
sharr'at, kerana sharr’at dengan ^.aqiqat 1255 esa jua. Barang-
siapa belum mabok atau belum maljLW atau belum junun datang
daripada Allah, jikalau meninggalCkan] sembahyang dan puasa
dan makan £aram, 125 ^ fasiq dan *a§ilah mereka itu ^ukumnya.

Ya^ni 125 C76] sungguh pun §.a’If, terlalu yaqrn,

bukan bermain sia-sia; sungguh pun 125 ^ lemah pada semesta*

1259

bukan bermain sia-sia; sungguh pun lemah pada semesta

1255* lext repetitive*

1254. The meaning intended is not conveyed by this word, The
word. ,jauh is intendedu

1255. Text: gagrgatnya.

1256. Text incorrect: haram .

1257- Text repetitiyeo

1258. Bollowing Ya'n l the text is garbled and corrupt:

... inilah kitab daripada Bamzah yang berbuat dia

dengan anugerahakan Allah Ta 1 ala kepadanya, maka dapat

berkata. Negerinya Barus. Sungguh pun C76] da'jf terlalu

kathif, bagrgatCnya] sampai keCpada] Dhat al-BharIf .

1259» Sungguh pun here means walau pun .

468

sekalian kerjanya, mithal bephuat f ibadat dan*" d riya^Lat^
dan r uzlat dan q,ana 1l at dan tark al-dunya; dan lemah pada
'ilmunya dan ma f rifatnya* Seperti firman Allah Ta’ala:

Va ma utitum 1 ^ 62 mina’l- ! ilmi illa galilan .

ya ! na:

Tiada Kuberikan kamu daripada ‘ilmu
melainkan sedikit jua.

Manakan dapat mengenal Allah dengan sempurna kenal? Selang

Rasulu J Llah (g alla ? Llahu f alayhi wa sallam l) lagi hersahda

demikian hunyinya:

n Subhanaka ma f arafnaka b -O-OLia
ma f rifatika . '*

ya*ni:

"Mahasuchi Engkaui - tiada [ku]kenal
Engkau sehenar-henar mengenal Likau*"

1P64

- istimewa kita, dimana akan datang kepada ma f rifat
kelebihan? letapi segadar anugeraha Allah Ta f ala jua akan
kita chari dan kita hicharakan, dengan kashf al-kashf, pada
ItharNya ^^^ dan Af 1 alNya dan Asma’Nya dan §ifatNya. Adapun
pada suatu ma f na, [£[amzah] ^.a f If kerana [ia] tiada herwujud.
Apahila tiada herwujud, [malca] tiada[lah] her§ifat [dan]
tiada[lah] heraf f al, pa f If[lah] ^ukumnya.

1260. Text has: pada .

1261, fext repetltive•

1262, Text incorrect: utitum*

1263. Qur ? an, 17:85.

1264, Istimewa here means apalagi .

1265. Text incorrect: atharNya .

469

(60) Fa 1 lani - Haglgatnya Taampir kepada Dhat aI-Sliaraf .

Xa*nl snnggnh pnn [±a] ^.a 1 !!, liaqlqatnya tlada
"bercherai dengan Dhat yang Mahamnlia, kerana Dhat itnlah
[yang] Empnnya ^arakat dan snknnatj qn’nd^^^ dan qiyam,
tid^nr dan d a S a » berhenti^^? dan berjalan; Ia jna yang

n ppro _

menggerak dia maka dapat bergerak. Jika tiada Ia menggerak
dia, tiada dapat 3Jamzah bergerak, [773 kerana |Jamzah seperti
bayang-bayang ona. Jika tiada yang Empnnya bayang-bayang
mengerak dia, dimana dapat ]Jamzah bergerak? Adapnn snatn
tamthll lagi mithal [bnah] chatnr. Agalnya kayn sepuhnn ]na.
Maka dilarik berbagai-bagai; dinamainya "raja" dan "mentri"
dan "gajah" dan "knda" dan "tlr" dan "baidaq", Asalnya kayu
sekerat ]na dijadikan banyals* Maka dipermain [buah] chatnr
itns "raja" dan "mentri" dan "gajah" dan "kuda" dan "tlr"
dan "baidag" -namanya jna ada, haqlqatnya tiada. Detapi
[ia] hampir kepada orang [yang] melarik dia dan bermain
[dengan] dia, kerana tangan orang itn da’im lekat kepada
[bnah] chatnr itn^^^ kerana [bnah] chatnr itn tiada bergerak
melainkan gerak yang empnnya [buah] chatnr jna. Inilah ma'na
[£aqlqatnya] hampir kepada Dhat al-Sharll.

1266. Text corrnpt: qnd .

1267. lext corrnpt: berhentiya .

1268. Makahere means sehingga 7

1269. TexE; adanya .

1270. Text rĕpetTtiye beginning from the word kerana .

470

(61) Fa [ lam - Stmggruli pun habab*** 1 ^^ rupanya katlill »

Ya'nl ^aibab^'^ Citu iaitn] bnih; rupanya keras

[tetapi] kerana a^alnya air hukiimnya lembut gua. Apabila
timbul, men^adi keras ^.ukumnya, kerana pada 'ibarat [buih]
lain daripada air - ya'ni air la^if, buih kathif, Adapun
kepada lj.aq.xqat [buih] tiada lain daripada air, Kerana ini
maka dikatakan buih kathxf: sebab ia berupa dan bernama lain
daripada air,*^^^^ letapi kepada }j.aqiqat tiada ia berupa dan
tiada ia berwujud; dan bernamanya itu wabmi f ouga, tiada
^.aqiqi, kerana ia da^im fana J didalam air. Adapun qudratnya
dan iradatnya dan penengarnya dan penglihatnya [ 78 ] dan
budinya [dan] ma’rifatnya yang kita lihat daripadanya,
[sebenarnya] tiada daripadanya, [akan tetapi] daripada air
jua. Inilah ma'na sungguh pun ^.abab^^ rupanya kathxf.

(62) Ka 1 lam - Wa g ilnya da 9 im dengan Bahr al~La t xf .

Ya l nx la-Jrif [itu iaitu] lemah; senantiasa buih
wa§il^*^^ dengan air, kerana air lembut buih keras. Apabila
buih pechah, kembali kepada air# Sebab ini maka dikatakan
buih wa§xl dengan air, Adapun kepada suatu 1 ibarat Ahlu’1-
Suluk wa^il"^^^ tiada; sungguh pun wa§il dikataCkan] [tetapi

1271• Text incorrect: habab »

1272. Text incorrect; habab ,

1273* Text repetitive.

1274, Text incorrect: wahmi.

1273* Text incorrect: habab,

1276, Text: wasl.

1277. Text: wa^T.

471

hanya] pada ‘iharat juga. Adapun kepada £aqlqat, tiada wa§il
namanya jika suatn shay’ dengan shu’unnya. CYang demikian
itu] tiada wagil ^ukumnya. Adapun wa§il di 1 ibaratkan supaya
dapat oleh. sekalian ^alib; jika tiada dengan 'ibarat, tiada
sekali[-kali dapat] menyehCut] dia dan mengetahui dan mengenal
dia. Setelah sempurna yogya mengetahui dan mengenal dia, dan
setelah itu yogya mengerjakan kerja sharl 1 at. Huhaya-huhaya
jangan keluar daripada kandang sharl'at, kerana. [sharl'at
itu upama] kulit, haqlqat [upama] otak; jika tiada kulit
hinasa otak* Mithal kelamhir sehuah dengan kulitnya, dengan
tempurungnya, dengan isinya, dengan minyaknya. Yang sharl*at
seperti kulitCnya]; yang ‘tarxqat seperti tempurungnya; yang
Tp.aqiqat seperti isinya; yang ma’rifat seperti minyaknya.

Dengan empat itu maka sempurnalah ^ukumnya. Jika sesuatu ini
kurang daripadanya, tiadalah sempurna lagi; jikalau ditanam
juga, jika tiada dengan kulitnya, [793 tiadakan tumhuh jua
[dan] akhirnya hinasa. Demikian lagi akan orang menuntut
Allah SubTjunahu wa Ta'ala jangan bercherai dengan shari r at
dan -yarlpat dan £.aqlqat dan ma'rifat maka sempurna. Apahila
bercherai dengan sharl'at ^.alalat^^^ l^ukumnya, Jika terhang
diudara atau berjalan atas air atau memakan api sekalipun -

huhatan dusta dan sesat jalannyaj Ijhikumnya hukan ia wall,

_ _ _ 1279

kerana ia karamatnya itu hulcan karamat - istidra j { y

1278. Text incorrect: galal at .

1279* Text incorrect: istidaraj .

472

namanya; ya 1 ni daripada Shay^an atau daripada Jinn atau
daripada si^r atau murka Allah Ta f ala akan dia agar supaya
ghurur dengan karamatnya itu disangkanya wasil ia dengan
Allah Ta'ala, Adapun kepada 1 Ulama’ karamat awliya yang
memakai shari'at [itu] daripada anugeraha Allah ia 1 ala;
mu f oiaat^® 0 akan anhiya, karamat 3 *^ 81 akan^^ awliya,

Karamat keduanya tiada 'ayb dan tiada Ijdoab, Adapun kepada
Ahlu , l~Ma , rifah' 1 *^®^ dan *Ushshaq karamat [itu] ^i]ab dan
quyud ~ dinamai haydu * l-ri,jal , kerana karamat bahayanya
banyak; tiada berapa orang [yang] salamat» Adapun ’ilmu
suluk [itu] *ilmu Nabl Muhammad Rasulu’Llah (g alla*hlahu
f alayhi wa sallam i), Barangsiapa memakai 1 ilmu suluk [dan]
khilaf' I ’^®‘^ ’amalnya daripada 1 amal Nabl Muhammad Rasulu’1-
Lah (g alla’Llahu f alayhi wa sallam j), dalalat tyukumnya -
bukan [ia] Ahlu’1-Suluk, Tetapi ]ika ma*rifatnya sempurna -
kerana ma’rifat itu [ma*rifat] akan Tuhannya: orang itu
mabok dan maTjw» tiada lagi ia khabar akan sharl 1 at [80] dan
£arlqat dan haq.Iq.at dan ma f rifat - itu tiada mengapa. Segala
[a]mr Allahj kerana orang itu seperti hamba sul£an yang
didalam pagar; barang perbuatannya tiada raja gusar akan dia,
Adapun akan segala orang yang memakai sharx*at dan £arlqat

1280. Text: mu* n’izat .

1281• Text: karamatT

1282. Text redundant: akan karama t.

1283* Text: ma f rifatnya . ~

1284, Text incorrect: khilaf,

4-73

dan lj.aqiqat dan ma'rifat seperti perbuatan Wabi Mii^animad
Rasulu*Llah (g alla*Llaliu 1 alaylii wa sallam l ) s mereka itu
seperti mentri da^im mengeroakan amr raja, Sungguh. pun
daripada raja, tetapi ia [terleLih] Lesar [pangkatnya]
daripada orang yang dalam pagar kerana mentri perdana
khallfah raga, dan memegang pekerjaan raja jua* Jikalau
tiada karamat kepada ^ahirnya kita lihat, kepada ha^innya
karamat^^ ia* Jangan kita sangka shari 1 at kechil, kerana
Allah La^ala hernama ^ahir dan Ba£in. Adapun ^ahirHya itu
sharl 1 atNya; ha^inhya [itu] £aqiqatRya* Kepada 1 awamm, farq
shari ! at daripada ^.aqlqat* Adapun kepada Ahlu’l~Ma 1 rifah,

T *i pop.

shan ’ at dengan £.aqiqat ia juga. Shari' at herlindung

kepada '£aqiqat; ^aqiqat herkandung kepada shari* at. Apahila

hertemu dengan shari’at, hertemu dengan £arlqat; apahila

hertemu dengan £ariqat, hertemu [dengan] ^.aqiqat; apahila

hertemu [dengan] ^.aqiqat, hertemu dengan ma' rifat. Wa’Llahu

a f lam hi \ l- g avrah 1 lamma ’ l~kitah .

Wa g alla*hlahu *ala khayri
khalgihi Muhammad wa alihi
wa ga hhihi a.jma^in wa’ 1-hamdu
li l Llahi rahhi*1-*alamin .

Bahwa ini kitah Asraru’1- 1 Arifin fi hayan 1 ilmi [ 1-Suluk
wa » I~L awhid^ 8 '' 7 g?amma hi ’ l-khayr . Amin .

1285* In text the word pada precedes karamat .

1286. Ia juga means sama t juga , i.e. identlcaT.

1287. The complete title of the Asraru’1~ 1 !rifIn.

4 74

CHA PTER VIII

Sb.aral3U i 1- 1 Ashigln

karangan ]Jamzah Eansurl

CHaskhah Leiden, no*2016]

[1] Bismi’Llahi*1-rahmani \ l-rahlm
Al-bamdu li ? Llahi rabbi^l-^alamln
wa l1 - 1 agibatu li’l-muttagln
wa ? l- g alatu wa*l~salamu *ala
rasulihi Muhammadin wa 'ala
alihi wa a s hahihi anma^In *

(1) Ketahui hahwa faqlr £a*If §amzah Ean§url hendak
menyatakan jalan kepada Allah Sub^anahu wa Ta 1 ala dan
ma'rifat Allah dengan hahasa Jawl dalam kitah ini - insha
Allah - supaya segala hamha Allah yang tiada tahu akan
hahasa ’Arah dan hahasa Barisi supaya dapat memioharakan
dia*

(2) Adapun kitab ini dinamai Sharabu 1 1-^lshigln , ya‘nl:

1289

Minuman segala orang yang herahi , Supaya ' harangsiapa
hendak meminum minuman orang yang herahi [lihatlah] kedalam
kitah ini supaya dapat diperolehnya, kerana perkataan orang
yang herahi [ada] dalam kitah ini. [Akan tetapi perkataan
ini] dimukhta§ arkan juga, tiada dimutawwal.

(3) Adapun ma'rifat Allah terlalu mushkil. Jika tiada guru
yang sempurna dan murld yang hijakshana, tiada terbicharakan,

1288. The word supaya here seems redundant.

1289* This wordhere also seems redundant.

475

kerana ma’rifat Allah rahasia ETakl (g alla[Llahu 1 alayhi wa
sallami), Tetapi "barang knasa kita yogya kita timtut,
seperti sakda RasUlu^Llah (s alla ? Lla1iu 'alaylii wa sallam l);
n Man talata shay ? ~an .iiddan wa,jada tl

ya'nl:

"Barangsiapa menuntut seauatu padakal
disungguli-sungguliinya, ' nischaya diperolehnya* ”

Dan sabda Rasulu’Llali (g alla’Llahu *alayhi wa sallam i):
"T alabu^l^ilma 12 ^ 1 faridatun T ala kulli

„1592

muslimin wa muslimatin.

ya*nl:

"Menuntut ^ilmu itu far£u atas segala islam
laki-laki dan segala islam perempuan."

Dan sabda Rasulu J Llah (§ alla*Llahu ^alayhi wa sallam l):

"Ut lubu»!- 129 ^ «ilma wa law kana bi’l-. §in."

ya ! nl:

"Pergi tuntut olehmu ^ilmu jikalau dibenua
Ohina sekalipun. n

Dan firman Allah Ta*ala:

Wa ma khalagtu^l-.iinna wa^l-insa illa

-■■ ■ ' ' A Y^g2i M --

li ya‘budun.^ C2]

ya'ni:

Tiada Kujadikan jinn dan manuschia
melainkan bagi menyembah Daku (ya 1 ni:
mengenal Daku)•

1290. I.e. Dengan sungguh-sungguh.
1291 » Ifext incorrect: *ilmi .

1292 . Text incorrect: mustimatin .
1295* Text incorrect: ui?lubi •

1294. Qur’an, 51:56. ”

476

Dan Dirman Allali Ta'ala pada JJa&ith. Qudsl:

Kuntu kanzan maMaiiyyan fa apbatu_an
u^ata fa khalagt u T l-khalqa li ~p£_u*raf e

ya'nl:

1296

Dahulu y adalah Aku pada perbenda[ha]raan yang
terhunyi, maka Kukasih akan dikenal
Daku, maka Ku^adikan segala makhluq supaya
dikenal Alm.

(4) Kerana ini maka kata Ahlu^l-Suluk [bahwa] mengenal

Allah [itu] far^.u dan menyembah Allah pun far£u seqadar

kuasa kita* Jangan taqsir dan ^angan menchari kebesaran

dunya dan arta banyak - lebih daripada [quwwat] 12 ^ pagi dan

petang - dan [jangan] mashghulkan anak-isteri dan [jangan]

makan-tidur seperti binatang, kerana manusia itu terlalu

mulia pada Allah Ta*ala. Yogya kita ketahui kemuliaan diri

kita. Ya'nl barangsiapa berma’rifat dan berbuat 'ibadat

banyak, orang itulah mulia pada Allah Ta’ala; barangsiapa

tiada berma 1 rifat dan tiada berbuat 'ibadat, orang itulah

naqig ^.ukumnya.

Seperti firman Allah:

Lahum gulubun la yafqahuna biha
wa lahum a*yunun la yub s iruna biha
wa lahum adhanun la yasma 1 una biha
ula ? ika ka 5 1-an*ami bal hum ad allu
ula 5 ika hurnii’1-ghafilun .

1295* Li can also be read as likay in this guotation. Cf.
note

1296. On the margin.

1297* Q.uwwat from 7291 » p*82.

1298* Qur 5 an 7:179*

477

ya 1 nx i

Bermula: bagi mereka itu liati, tiada faliam
mereka itu dalamnya dengan dia; dan Bagi mereka
itu mata, tiada mereka itu melikat dengan dia;
dan kagi mereka itu telinga, tiada mereka itu
menengar dengan dia, Ilereka itulah. seperti
binatang dikita - mereka itu terlalu sesat -
mereka itulah. yang lupa (akan Tuhannya),

(5) Daripada ayat ini jangan kita ghafil, jangan kita
sangka akan kafir juga 1 ^ 00 ghafil, [Kerana itu] 1 ^ 00 yogya
kita kerjakan ^a’at, dan menchari ma'rifat kepada guru yang
sempurna kepada sharx’at dan $ariqat dan ^.aqxq.at; [ 3 ] kerana
sharx’at seperti pagar, -Jiarigat seperti rumah, itj.aqxqat
seperti isi rumah; jika rumah itu tiada herpagar ‘agibatCnya]
isi rumah itu dichuri orang* Ta'nx kepada Allah, jika

tiada dengan shari 1 at ’aqihat[nya] diharu Shay^ah, Seperti
firman 1501 Allah Ta«ala:

A lam a'had ilaykiam ya hani Adama an la

ta * budu*1-shaytana innahu lakum ’aduwwu

- * -

ya^nJ:

Tiadakah Aku berjanji dengan kamu, hai
anak Adam, bahwa jangan kamu menyembah
Shay^an? Bahwa sesungguhnya ia bagi
kamu setru terlalu nyata*

(6) [Maka] yogya[lah] kita memagari diri kita supaya kita
jangan diharu Shayjan, Barangsiapa memagari dirinya dengan
pagar shari’at, tiada dapat[ia] diharu Shaytan.

1299. Juga here means sana.

1300. kerana itu from 7291 ? p*83*

1301. Text has: sabda.

1302. Qur>an 36:SUT

478

A&apun "barangsiapa keluar daripa&a kan&ang shari ’ at, nisctiaya
&apat [ia] &ih.arn Shay£an. A&apun "barangsiapa menyangka
shari'at kechil, atau menchela &ia, kafir - na 1 u&hu bi’
hlahi minha j « kerana shari’at tia&a bercherai &engan
£arlqat, £ariqat tia&a berclierai &engan £.aqiqat, £aqiqat
tia&a bercherai &engan ma’rifat. Seperti kapal sebuah;
shari 1 at seperti lunasnya, ^arigat seperti papanCnya],

^aqiqat seperti isinya, ma'rifat akan labanya. Apabila lunas
&ibuangkan, nischaya kapal itu karam; laba pun lenyap, mo&al
pun lenyap, merugi &ikita. 1 ^ 0 ^ Wa*Llahu a^lam bi*l~ ig awab |

1503. I.e. pa&a kita . It is not a mistake for &ikata, as it
frequently occurs in the texts. It^seems to me to be
an equivalent of the Arabic 'in&ana.

479

Babu* 1-awwal f 1 ~bayan a 1 mall ’ 1-shari [ at

[Bab yang Pertama _ izom

Pada menyatakan Perbuatan Shari 1 at]

(7) Ketaliui baliwa yang dinamai sliarl ’ at itu sabda 1 ^ 0 -^
ITabl (g alI ? Llabu ^alayhi wa sallsum l') menyuruh[kan] kita
berbuat baik, melarangkan [kita] berbuat jahat♦ Seperti
sabda Nabl (g alla^LlSlhu ^alayhi wa sallam l):

" Al-sharl *atu agwall , ,f

[ya^nl: ]

M Yang sharl f at [itu] kataku,”

Adapun kata Nabl (g alla ? Llahu *alayhi wa sallam l) daripada

Allah juga; seperti dalll Qur’an bukan daripada kehendak

hatinya berkata. Seperti firman^ 00 Allah Ta’ala:

Wa ma yan t igu 1 ani ? l~hawa in
huwa illa wahyun [4] yuh a.' 1 ^ 00

ya'nl:

Tiada Nabl (g alla^Llahu f alayhi wa sallaml )
berkata daripada kehendak hati L nya'] . Bahwa
melainkan ia yang diturunkan Allah Ta * ala
kepadanya firman.

(8) Adapun Nabl (g alla ? Llahu ^alayhi wa sallam l)
mengatakan bahwa Allah Sub^ianahu wa Ta f ala esa tiada dua,
dan tiada sebagaiNya, dan tiada bertimbal, dan tiada sekutu
dan sebangsa, dan tiada serupa, dan tiada ber^ihat dan

1304. Cf. 7291 . p.84.

1303. Text has: firman .

1306. Text has: sahda.

1307. Q,ur } an 53

480

tiada bertempat - seperti iirman^^ Allab. Ta'ala:

Laysa kamith.lilii shay^unu -*-509

y a 1 ni:

Tiada sebagaiUya suatu pun*

[Dan Lagi] iirman'^' 1 *^ Allah Ta'ala:

Subhana^Llahi 'amma ya s irSn , 1511

ya’nr:

Mahasuohi Allah Ta'ala! - tiada dapat diperikan.

(9) Adapun perkara shari 1 at sendirinya, pertama shahadat,

dan Ckedua] sembahyang far$u, Cketiga] memberi zakat, dan
[keempat] puasa far£u, [kelima] jika ada berzawadah pergi
naik . Kelimanya ini shari 1 at liabi ( g alla [ Llahu 1 alayhi

wa sallam l). Adapun sharr'at tiga perkara: suatu sharl r at,
barang dilihatnya tiada dilarang; suatu sharl r at, yang
disuruhnya, suatu sharl* at, yang diperbuat Nabl (g alla T Llahu
r alayhi wa sallam t). Seperkara [lagi] yogya kita membawa
Iman akan Nabl (g alla’Llahu r alayhi wa sallam l) bahwa ia
persuruh Allah Ta'ala. Barang katanya sungguh, barang
perbuatannya benar.

(10) Barangsiapa i'tiqadnya sabda Rasulu’Llah (g alla^Llahu
r alayhi wa sallam j) tiada sungguh atau perbuatannya tiada
benar, kafir - na r udhu bi ? Llahi minha l - kerana Nabl

1508. Text_has: sabda .

1509. Qur’an 42:11.

1510. Text has: sabda.

1511. Qur’an 6-.l7XT.

481

(g alla ? Llahu ^alayhi wa sallam l) dija&ikan Allah. Bub^anahu
wa Ta^ala lebih. daripada makhluq sekalian* Apabila ia lebih
daripada makhluq sekalian, nischaya barang perbuatannya
benar, barang katanya sunggtih, Barangsiapa berahi akan Allah,
yogya dituntut perbuatan Nabl (g alla*LIahu ^alayhi wa sallam i)

maka ^ sempurna berahi dan sempurna berma’rifat kerana

1515 -

ia sempurna berahi dan sempurna memakai [ , ilmu] suluk.

Barangsiapa tiada menurut fi'ilnya, ia itu naqis (kekuran-

gan) 3 [53 <lan sesat ^ukumnya, kerana sharl 5 at [dan

■Jjarigat] ^-515 q an ]jaqlqat pakaian Habl. Apabila kita

tinggalkan suatu daripada tiga itu, naqi£ ^ukumnya, Jika

lj.aqiqat tiada dengan sharitat, binasa [l^ukumnya] •

Adapun barangsiapa mengerjakan sembahyang far§.u, dan puasa

far$Lu, dan makan Tj.alal, dan meninggalkan ]j.aram, dan berkata

benar, dan tiada laba, dan tiada dengki, dan tiada minum
1517

tuak, ' dan tiada mengupat orang, dan tiada mengadu-ngadu,
dan tiada zlnat, dan tiada 'uyub,^^® dan tiada riya’, dan
tiada takabbur - banyak lagi mithalnya ini - ia itu memakai
sharl^at. Kerana perbuatan itu perbuatan Mu^iammad Rasulu’Llah

1312. Maka here means: supaya , agar .

1313* Ia refers to Mufyazmaa&.

1314. On the margin of the text (translation of the word

86 .

__ _ : khamr ; cf. 7291^ p .86.

1 Z1 R n t v\ n r.• t 11

naqig).

1515*. TT^T“72Q1_. r» -86
naqi§).

1315. OTT7291, p.86.

1316 . TH. 7 ^1 , p.86.
1317* I.e. arak, Arabic

482

(g alla*Llah-U ^alayhi wa sallam !) yogya kita tiirut supaya
dapat kita kedalam tariqat) kerana £ariqat tiada lain
daripada shurl'at«

(11) Beperti firman^“^ Allah Ta’ala:

Qul in kuntum tuhibhuna* Llaha
fa l t-tahi 1 uni yuhhihkumu’Llah .^ 20

ya'ni:

Katakan [olehnu] (ya Mu^.ammad) jika
ada kamu mengasihi Allah [maka] turut
perhuatanku__supaya kamu dikasihi
Allah Ta'ala.

Lan Yirman^^ Allah Ta'ala:

Ma atakumu J 1-rasulu fakhudhuhu

. 1 ._ ■ ’ ■ r 1522

wa ma nahakum 'anhu fa’1-ntahu.

ya 1 nx:

Barang [yang] diherikan Rasulu^Llah
kepada kamu ambil daripadanya.
Bermula: harang yang dilarangkan
Rasulu’Llah tinggalkan oleh kamu.

Kata Shamsu Tahriz:

" Sharx 1 at ra mugaddam daram aknun
B ~aqxqat az shari^at nxst hirun ...

ya 1 ni:

"Yang shari'at itu kudahulukan sekarang,

Kerana haqiqat dan shari*at tiada herlainan ...

1519 . Text: sahda.

1320. Q,ur’ah "3*

1321 . Text: sahda.

1322. Qur J an 59*7*

483

Kasi ku dar stLari'at rasiktL ayad

’ r _ ” "irnr %~2X _

Hagigat rah ~bar way kTaud p;usliayad «"

ya’ni:

Barangsiapa ia itu kepada sh.ari'at sempurna,
Datang jalan £.aqiqat kepada orang itu
nischaya memukakan dirinya, lf

Adapun perkara shari ! at hanyak, mana dapat sekaliannya

disehut? Dalam kitah ini isharat [6] mukhta^ar juga

tersehut, Barangsiapa herahi akan Allah Ta’ala, yogya

dichari dengan hudi pula.^^^ Wa*Llahu a'lam hi^l- g awah l

1323. Text: khub .

1324, Text has the form: pulang .

484

Babu’l~thanl f1 bayan a 1 mali’l- t arigat
[BaB yang Kedua

— 1528

Pada menyatakan Perbuatan 'parigat] ^ ^

(12) Ketalaui laliwa |;arlqat itu tiada lain daripada
^.aqlqat, kerana £arlqat permulaan ^.aqlqat [seperti stiarl f at
permulaan £arlqat pun]. 1 ^ 26 Seperti sabda Rasulu’Llali
( salla’Llahu ^alayhi wa sallaml ):
n Al~ t arIqatu af f all »"

ya f nx:

"Yang £arlqat itu pertuatanku."

Adapun permulaan t ar> il a ‘t [itu] tawlat, seperti tawbat
naigu^an daripada segala dosa yang ma^.1, kerana £±vman^^
Allah la f alat

Ya ayyuha ’ 1-1 adtiina amanu tubu ila f l-Lahi

tawbatan na gudan

T52S

ya f nl:

1529 - -

Hai segala kamu_ y yang membawa iman, tawbatlati
kamu kepada Allati dengan tawbat na§uhan (ya f nl
setelah sudah tawbat jangan kembali lagi).

Dan [Lagi] Lirman 1 ^^ 0 Allah la f ala:

Inna* Llaha yuhibbu [ l~ttawwablna
wa yuhibbu ’ i-muta t ahhirln . 1

1325* Cf. 7291, p*87.

1326. Cf. 7m ; p.87.

1327. IextT sabda.

1328. Qur’an"T6TH.

1329. {Oext: mereka - literal translation for second person
plural.

1330. lext: sabda.

1331. Qur’an“7T272.

ya 1 nl:

485

Bahwa sesunggnlmya Allah Ta r ala kasih akan
orang [yang] tawbat, dan kasih. akan orang
[yang] menyuchikan diri.

(15) Dan [$ariqat itu] tarku’l-dunya, ya’nl jangan menaruh

arta dunya hanyak, lebih daripada [untuk] dimakan dan
diperkain, kerana sabda Easulu’Llah (g alla *Llahu hlayhi wa
sallami):

n Tarku’l—dunya ra’su kulli T ibadatin
hubbu’1-dunya ra } su kulli kha t i^atln . 1 '

ya 1 nl:

u Meninggalkan dunya kepala segala 'ibadat
kasih akan dunya kepala segala kejahatan« n

Dan [lagi] sabda Rasulu*Llah (s alla’Llahu 'alayhi wa sallam j);

n Kun f I * 1-dun.ya ka ’ annalca gharlbun
aw * abiru sabllin wa 'udda nafsaka
min a g habi’l-qubur ♦"

y a 1 nl:

"Diam dalam dunya engkau seperti dagang,
atau seperti orang melalui ^alan, dan
jadikan dirimu [seolah-olah engkau]
daripada orang isi qubur."

Dan [lagi] sabda Rasulu^llah (g alla^Llahu 'alayhi wa sallam i);
" Man tavfakkala 1 ala ? Llahi kafa ." ^32

ya'nl:

"Barangsiapa menyerahkan dirinya
kepada Allah padalah."

1552. 0f. Qur’an 4:80.

486

Erti tawaldsal [itu ialab.] tiada shakk dalanmya, seperti

firman^^ Allah. Ta’ala:

- v 1554

Fa tawaldralu in kuntum mu 5 minrn.

ya’ni$

Serahkan darikamu [73 pada Allah. ^ika
ada kamu orang perchaya.

(14) Dan [^ariqat itu] menuntut Allah Ta 1 ala 'bersungguh.-
sungguh, dan hersuhbat dengan orang 'berma*rifat, dan menurut
firman Allah Ta^ala, dan benchi pada segala [yang] dilarangkan
Allah Ta * ala, dan sembahyang sunnat, rawatib, dan ta£.aj jud,
dan [sembahyang] ^.u^a dan nawafil barang kuasa kita, [dan]
menguchap tasbil^ dan dhikru’Llah dan tilawat al~Qur 5 an, dan
puasa ayyamu’l-bi^. - ya’ni puasa tigabelas, empatbelas dan
limabelas haribulan - dan yawmu’l-ithnayn dan yawmu^l-khamis
dan 1 Sshura dan bulan Rajab dan bulan Sha’ban [dan bulan
Dhu’l~§:io^ah] f *^35 dan mengurangi makan -[minum], dan [meng]
urangi berkata-kata, dan [meng]urangi tidur, dan ]auh dari-
pada orang dan berpada-pada.

(15) Sekalian perbuatan ini £ariqat namanya, tiada lain
daripada £aqiqat. Jangan kamu sangka £ariqat ini kechil,
kerana £ariqat pakaian Nahi (s alla 5 Llahu ^alayhi wa sallam i).
Barangsiapa mungkir daripada sharl 1 at dan Jariqat, [ia itu]
kafir — na 1 udhu bi 7 Llahi minha i, Adapun barangsiapa mengatakan
shari ! at dan £ariqat jalan yang sebenarnya, tetapi tiada

1553 * !ext: sabda .
1334. Qur 5 an7 5 :^3*
1535* Cf. 7291. p.89.

487

kuasa mengerjakan dia, tiada ia kafir; ’agl ^ukumnya
daripada ia tiada kuasa memakai dia,

(16) Adapun mintak makan, kepada sharx l at, jikalau ada
padanya [untuk] pagi dan petang, jika pergi mintak Tjaram
^ukumnya, kerana sa"bda Nat>x (§ all ? Llahu ^alayhi wa sallam l):

M !Man sa’ala wa 'indahu ma yughnihi fa
innama yastalcthiru mina ? 1-nari qalu ya
rasulu ’ Llahi wa ma yughnihi q.ala gadru ma
yaghdlhi wa ya T shlhi >"

ya T nI:

"Barangsiapa memintalc, bermula: [dan ada]
kepadanya barang qadar kayanya, hahwa
sesungguhnya membanyak daripada api
neraka#" Maka hertanya su£.bat: "Berapa
harang qadar kayanya?" Maka sahda Rasulu’Llah:
"Qadar pagi dan petang."

(17) Adapun kepada £arlqat, jika tiada dapat herdiri
semhahyang far$n, maka harus pergi memintak - itu pun jangan
hanyak, seqadarmu [8] sekali makan juga. Jika lehih daripada
sekali makan, jangan ditaruh; herikan kepada faqlr. Adapun
kepada ]|j[aqiqat, jangan mintak sekali-kali, kerana rizqi kita
tersurat pada Law^. al-Ma£fuz, dan sudah terhagi: yang hanyak,
hanyak; yang sediklt, sedikit - tiadakan lehih dan tiadakan
kurang.

(18) Lagi seperkara, Allah ITa^ala tahu akan lapar kita dan
dahaga kita. Kenapa kita mengadu [kan ^al]^^ kepada lain?

1556 . Cf. 7291 , p.90

488

Seperkara, [se]olali-olaTa ra$± akan kenyang, tiada ra$.i akan
laparl Kerana [ini] firman Allab. Ta’ala:

j a 1 nl:

Man lam yarda 'biqada ? I wa lam yagbir 'ala

~bala ) I wa lam yashkiir *ala ni t mati'^^ fa’l-

yakhrun min tahti’ 1-s ama’1 fa’1-yatlub

^39

rabban siwa’1.

Barangsiapa tiada radi kepada bahgianKu,
dan tiada ia §abar auas kutukKu, dan
tiada memuji atas ni*matKu, maka keluarlah
dari bawah lengitKu, maka tuntutlah Tuhan
yang lain daripadaKui

(19) Kerana ini maka dilarangkan Ahlu*l-JJaqiqah mintak,
Adapun kata Ahlu’ l~]Jaqiqah, jika tawakkalnya sempurna, dan
ra^inya sempurna, dan memandang pada Lawlj. al-Malp.fU£ na§ibnya,
jika ia mati lapar, matinya mati shahid Tj.ukumnya* Adapun
perkara turigat 1 Mutammad kasulu’Llah (s alla’Llahu 'alayhi wa
sallami) banyak lagi tiada tersurat, Va’Llahu aJlam bi’l-
g awab 1

1337* Text: sabda .

1338, In 7291 , p«90* the plural form is given: ni [ ami .

1339. I•£. in the Holy Tradition (g adlth Qudsx ).

489

Babu*l-thalitli fl 'bayan a 'mali* l~b.aqlq.at
[Bab yang Ketiga

Pada menyatakan Perbttatan gaqiqat]

(20) Ketalmi "bahwa jalan Tjaqiqat [ittt] jalan Mulj.amm.ad

Rasttln’ Llah (g alla } Llahu *alayhi wa sallam I ) ke Sttdah-Sttdahan

jalannya* Seperti IJadith:

n Al-shari 1 attt agwali
wa’l- t arigattt al^ali
wa } l-haqiqattt ahwali .”

ya l nl:

"Yang shari'at [itn] kataktt,
yang tariqat ittt perbttatanku.,
yang lj.aqiqat itn pertingkahkn*"

Ketiganya itu dipakai Nabi. [9] Barangsiapa memakai ketiganya

ini, maka kamil mttkammal namanya*

(21) Adapnn a'ma.1 AhPuMl-lJa^i^ah, dahnltt mengenal Allah
dengan sempnrna kenal hendak[nya]• [Jika] tiada mengenal
Allah dengan sempnrna kenal, tiada dapat memakai Tp.aqiqat
kerana lj.aqiqat perbnatan ma’rifat* Maka apabila berrna^riiat,
dapat mengerjakan ^aqiqat*

- 1^541

(22) Adapnn Ahltt’l-5aqiqah dna bahagi. Sebahagi beranalc
beristeri dan berumah dan bertanaman, tetapi tiada hatinya
lekat kepada tanamannya dan pada anak-isterinya dan [kepada]

1340. Cf. 7291 i p*90.

1341, Text has: setengah ; 1 have altered to sebahagi for the
sake of consistency.

490

r-umahCnya] . Apabila hatinya tiada lekat kepada sekalian itn,
tiada T^ijab padanya, Bungguh pim ia heranak beristeri herumah
hertanaman, jl-kalau anak-isterinya mati tiada ia herchinta;
Jikalau rumahnya dan tanamannya tertunu tiada ia duka;
jikalau kerajaan Sulayman dan [keraoaan] Iskandar diheri
Allah Ta*ala akan dia pun tiada ia suka, kerana hina dan
mulia sama padanya; kaya dan miskin sama padanya; sakit dan
nyaman sama padanya - tiada ia melihat dirinya, melainkan
Allah Sub£.anahu wa Ta*ala juga [dilihatnya] , kerana kepada
Ahlu*l-gaq:Cqah wujud sekalian ^alam wugud Allah; nisohaya
sekalian daripadaNya,

(23) Adapun Ahlu*l-§aqlqah sehahagi lagi da’im menyemhah
Allah, dan herahi akan Allah, dan mengenal Allah tunggal-
tunggal; dan mengenal dirinya, dan meniadakan dirinya dan
mnngesakan ^ dirin ya, dan herkata dengan dirin ya dan fana

dalam diri nya dan hag,a dengan dirinya dan henchi akan giahir
diri nya dan kasih akan ha£in dirinya, dan menchela dirinya
dan memuji dirinya; o'ika makan, makan dengan dirinya, jika
duduk, duduk dengan dirin ya, ]ika tidur, tidur [10] dengan
dirinya, gika gaga, gaga dengan dirin ya, gika hergalan,
herjalan dengan diri nya - tiada ia lupa aksn diri nya, kerana
sahda RasuluALlah (g alla’Llahu ^alayhi wa sallam l):

1342. In 7291 ; mengithbatkan , hut the sense conyeyed is
identlcal, p*91. ~

" Man *arafa nafsatxu faq,acL 1 arafa rabbahu ",

ya^nl:

"Barangsiapa mengenal dirinya maka
sesimggulmya mengenal TiSiannya, 11

(24) Seperkara Xagi, tatakala ia memandang diluar dirinya,
barang dilihatnya diri nya dilihatnya; barang

dipandangnya dirinya juga dipandangnya, kerana kepada
Ahlu’ l-]jaqlqah f alam dengan diri nya esa o*uga, tiada dua-tiga,
Apabila ‘alam sekalian dengan dirin ya esa, nischaya barang
dilibatnya dirin ya juga dilihatnya. Seperti sabda Easulu’Llab
(salla’Llahu ^alayhi wa sallaml):

n Ra’aytu rabbl bi ’

ya’nl:

n Kulihat luhanku dengan mata ra^mat Tuhanku,"

Kata Lam’at:

Layra

1344,-

ya*nl:

"liada melihat Allah lain daripada Allah*”

Sabda Rasulu’Llah (g alla^Llahu 1 alayhi wa sallam l):

"Ra’aytu rabbl bi rabbl*"

ya*nls

"Kulihat Tuhahku dengan Tuhanku."

1343* The text is corrupt: t jika
1344. The text is incorrect:

492

(25) Malca sabda Rabi (g alla ? Llaliu ' alayhi wa sallam i)
demilcian kerana semesta sekalian 'alam tiada ■berwugud*

Apabila 'alam tiada berwujud, tiada 'bergudrat dan tiada
*beraf'al akan dia. Jika dipalu orang atau dipermaki orang,
af'al Allah juga dilihatnya, tiada af'al orang yang lain
dilihatnya; nisohaya dirinya, harang dijahatnya, dirin ya

juga dijahatnya, kerana iirman^^ Allah Ta’ala:

- - * - 1^546

Fa aynama tuwallu fa thamiaa wa,ihu ? Llah .

ya f ni;

Barang kemana kamu hadapkan muka
kamu disana ada Allah.

(26) Kerana ini maka kata Ahlu’l-]JaqIqah sekalian makhluqat
diri kita juga, sekalian manusia saudara kita. Islam dan
kafir, kekasih dan setru, hisa dan tawar, [11] shurga dan
neraka, murka dan ampun, haik dan jahat, kaya dan miskin,
puoi dan chela, kenyang dan lapar, keohil dan hesar, mati
dan hidup, sakit dan nyaman, henar dan salah - sekalian sama
padanya, kerana ma 'na aynama tuwallu fa thaimma wa,jhu 5 Llah
terlalu nyata padanya. Barangsiapa mendapat ma’na aynama
tuwallu fa thamma wa.jhu^Llah tamam* Nischaya harang
dipandangnya wa,jhu’Llali juga dilihatnya. Wa»Llahu a'lam

hi l1 - g awab1

1545* lext: sabda.
1346. Qur 5 an~2:Tl5.

495

Babu’l-rabi’ fl 'bayan ma’rifati’Llahi Ta'ala .
[BaB yang Keempat

Pada menyatakan Ma’rifat Allah Ta*ala]
(27) Ketahui hahwa sahda Nahi (s alla’Llahu ^alayhi wa
sallam j):

** Al-ma [ rifatu sirri "

ya 1 nl:

n Xang ma’rifat itu rahasiaku* n

Dan [lagi] sahda Rasulu } Llah (g alla } Llahu r alayhi wa sallam l):
” La ta gih hu } l~ s alatu illa bi’l-ma r rifah #"

ya r nl:

"Tiada §a^. semhahyang melainkan dengan ma’rifat#"

Ketahui hahwa ittifaq sekalian Anhiya’ dan Awliya’ dan

§ukama’ dan Ahlu } 1-Kalam mengatakan Allah Suhl^anahu wa

Q}a*ala Esa, tiada dua; Qadlm> tiada mulj.dath; Khalig.» tiada

makhluq; tiada herupa dan tiada herwarna; Kekal, tiada fana’;

dan tiada hercherai dan tiada hertemu; dan tiada putus dan

dan

tiada pesuk; dan [tiada] mithal dan tiada sebangsa/sekutu dan

1-547

tiada bagaiNya; dan tiada hertempat dan tiada hermasa v ( dan
tiada akhir - suchi [Ia dari] pada kata inil

(28) Sekalian Ahlu’l-Sululc dan Ahlu’ 1-Kalam dan 1 Ulama ’
muwafaqat, tetapi terlehih Ahlu’l-Suluk mengatakan [hahwa la]
tiada herhingga dan herkesudahan* Ma 1 na tiada herkesudahan

1547# Text follows with: dan tiada herwarna - tautology.

494

dan tiada berhingga [itu iaitu] tiada atas al-can Dia dan tiada
bawah. akan Dia, dan tiada hanan [12] akan Dia dan tiada kiri
akan Dia, dan tiada hadapan al?;an Dia dan tiada helakang akan
Dia - ya'nl [la] suatu wujud [yang] tiada herenam jihat.
Seperti laut yang mahaluas; seperti huah yang kecrhil [se]hiji
juga* Sehah ini maka kata Ahlu^l-Suluk Allah Suh^anahu wa
Ta ( ala ^amad — kepada semesta sekalian 'alam ini meliputi.

Seperti firman^^® Allah la^ala:

— 1-549

Innahu. hikulli shay’in mu hit•

ya f ni:

Bahwa sesungguhnya Ia itu dengan
semesta sekalian meliputi.

(29) Maka kata 'Ulama’ ‘IlmuNya juga [yang] meliputi. Maka
kata Ahlu’ 1-Suluk DhatNya pun meliputi, ' IlmuNya pun meliputi
semesta sekalian, kerana la tiada hercherai dengan •llmuNya
kerana Allah Suhl^anahu wa Ta'ala tiada seperti manusia dapat
hercherai dengan 'ilmuoya.

(30) Seperkara, Allah Suhl^anahu wa Ta r ala hampir kepada
kita dengan DhatNya dan ‘IlmuNya, tetapi terlalu mushkil
orang mengetahui hampirNya itu. Adapun ma ( na hampir empat
perkara: seperkara hampir kepada zaman; kedua perkara hampir
kepada makan; ketiga perkara hampir kepada §>ifat; keempat
perkara hampir kepada Allah Ta*ala, Tetapi hampir kepada

1348. Text: sahda,
1349 * Qur ’ an 41: [54 •

495

Allah Ta'ala [terllalu mushldLl mengetahui dia* Adapun hampir
kepada zaman seperti kata orang: 1 Zaman MuTj.annnad (g all’Llahu
*alayhi wa sallam i) terhampir kepada kita daripada aaman
'Isa ( aiayhi \ 1-salam I) 1 Adapun hampir kepada makan seperti
kata orang: r Bulan terhampir kepada kita daripada hintang
Mushtarl# 1 Adapun hampir kepada §ifat seperti kata orang;

*Ba Yazld ( radiya’Llahu 1 anhu 1) kepada Rasuluh^Llah (g alla*
Llahu r alayhi wa sallam i) terhampir daripada 'Utbah 1 ^ 0 dan
Shayhah ( [ alayhima ’ l~la * nah 1), r jikalau Ba Yazid [13]
terjauh daripada ‘Utbah 1 "^ 1 dan Shayhah pun, kerana Ba Yazld
( radiya’Llahu * anhu 1 ) hampir [kepada Rasulu’Llah] dengan
sifat# Adapun hampir kepada Allah Sub^anahu wa H)a f ala kepada
semesta sekalian ’alam tiada demikian, sungguh pun firman
Allah Ta r ala:

— 1353

Va huwa ma r akum aynama kuntum #

ya’ni:

la serta kamu harang dimana [ada] kamu*

Dan [lagi] iirman 1 ^-^ Allah Ta’ala:

Va nahnu agrahu ilayhi min hahli *l-“Warid « ^55

ya * nl:

1350* Text incorrect: 1 Atahah *
1351 * Text incorrect: TA^ahali' ,
1352* Text: sahda,

1353. Q,ur 5 an~"5774 •

1354. Text: sahda ,

1355* Qur’an 50:16.

496

Kami terliampd.3? kepadanya daripada
nrat leher keclua*

Ban [lagi] iirman 1 ^^ Allah. Ta^ala:

Wa fr aninsikum a fa la tuh g irun. 1 ^-^ 1

ya^nl:

Dalam diri kamu - tiadakah. kamu lihat?

(31) Kerana ini maka kata Ahlu’l-Sululc Cma'na] hampir
kepada Allah Ta 1 ala [itu] Anhiya* dan Awliya’ dan §alihin
dan Mushrikln 1 ^® dan Kaiirln 1 ^-^ dan 'l^iyyln 1 ^^ sama
dikita Ia hampir • Kepada sekalian makhlug sama [Ia hampir] ,
tetapi fargLu hampirNya kepada Ahlu’ 1-Ma' rifah dan ‘Ahid
terlehih; ya'ni harangsiapa herma f rifat dan hanyak herhuat

’ihadat ia itu hampir ^ukumnya; harangsiapa tiada herma’rifat
dan herhuat ma*§iat ia itu jauh, hukan hampir - Jauh seperti
tamthll dahulu itu. 1 ^ 1 Kata ini mushkil, orang Ahlu’1-Kashf
^uga mengetahui dia*

(32) Su^al 1 ^^ [jika] seorang orang hertanya): "jikalau
Dhat Allah kepada semesta sekalian lengkap, kepada najis
dapatkah dikatakan lengkap?" Maka jawah: "Seperti panas 1 ^^^
lengkap kepada sekalian ^alam, kepada najis pun lengkap,

1356 . Iext_: sahda .

1337* Qur ? an51:2l. Ihe text incorrect: yuh g irun .

1358 . lext: mushrik .

1359 . Text: kafir .

1360. Text: ’agi.

1361 . Cf. a*Bove, pp .12-13 of the text, the reference to
“Hjthah and Shaybah.

1362. Cf. ^ujwirl, Kashf al-Mah pdk, chapter on technical
terms.

1363 * I.e. chahaya .

497

kepada busuk pun lengkap, kepada baik pun lengkap, kepada
3 aliat pun lengkap, kepada IC.a' bab. pun. lengkap, kepada pumab.
berhala pun lengkap - kepada sekalian pun sama [lengkap] ;
kepada najis ijiada ia akan najis, kepada busuk tiada ia akan
busttk, kepada baik tiada ia akan baik, kepada jahat tiada
ia akan 3 ‘ah.at; daripada Ka T bab. [14] tiada [ia] beroleh.
kebajikan, daripada rumah berhala tiada ia beroleh kejahatan,
Selang panas 1 ^^* lagi demikian, istimewa [Allah Sub^.anahu
wa Ka'ala], Suchi daripada segala suchi, dimana Xa akan
na 0 'is dan busuk? ,f kaTaiham, 1 ^^^

(33) Su’al ; "Jika Dhat Allah kamu kata lengkap kepada
semesta sekalian makhluqat, siapa yang merasai shiksa neraka,
siapa yang merasai ni’mat shurga? n Jawab; ,f Seperti emas dan
Ashraim, ^ jika dittinu Ashraii itu, Ashrail o*uga yang
hangus, emas tiada hangus. Sungguh pun Ashrail dengan emas
tiada bercherai seratus kali atau seribu kali diperbuat,
maka [apabila] ditunu, Ashrail guga yang hangus, emas baqa’;
manakan hangus dan manakan lenyap? - kerana Ashrail seperti
makhluqat, emas seperti Khaliq; makhluq juga yang hangus dan
binasa. 1 '

Kata itu terlalu mushkil.

1364. Cf. note 1363*

^363* 7^91 » p*94, has: Haka fahamkan olehmu kata ini :

i.e". fa’afham.

1366. ^ext:"Tshrafi.

498

1867

Barang orang ^ 1 tlada lulus dlsini, yogya kita 'bich.arakan
sakda *AlI ibni Abl yalib ( karrama ? Llahu wa t jbahu l);

" Ma ra ] aytu shay ? an illa wa ra’aytu’Llaba flbi >"

ya*nx:

"liada kulihat sesuatu melainlcan
kulihat Allah didalamnya 0 "

Dan sabda Rasulu*Llah (s alla ? Llahu T alayhi wa sallam l):

" Man na gt ara ila shay’in wa lam
yara *Llaha fihi fa huwa batilun ."

[ya‘nl]:

"Barangsiapa memandang kepada
sesuatu, maka tiada ia melihat
Allah dalamnya, maka ia itu sia~sia 0 "

(34) Kerana ini maka kata Ahlu’l~Suluk [bahwa Dhat Allah]
lengkap [kepada semesta sekalian makhlugat]• Tetapi ittifaq
1 Ulama ’ dan Ahlu’ 1-Suluk dan Ahlu’l-Kalam dan ^ukama’
mengatakan kunhi Dhat Allah Sub^anahu wa la'ala tiada siapa
datang kesana, Tetapi 1 ibaratNya dapat dikatakan segadar
kuasa kita. Wa*Llahu a^lam bi T l- g awab l

1367* I*e »: Barangsiapa.

499

Babu’ l-Idaaniis fi bayaii ta.jalliyati dhati
[ 9 l~]barl Ta^ala .

[Bab yang Kelina pada menyatakan^Kgnyataan
Dhat Tuhan yang Mahatinggi]

(35) Ketahui bahwa lcunhi Dhat ]Jaqq. Subl^anahu wa Ta'ala
ini dinamai [ 15 ] Ahlu 5 l-Suluk la ta*ayyun . Maka dinamai la
ta 1 ayyun kerana budi"^^ dan bichara,^^ ^ilmu dan ma’rifat
kita tiada lulus kepadaNya* Jangankan *ilmu dan ma f rifat kita,
Anbiya ’ dan Awliya’ pun ^.ayran. Olehnya itu maka sabda Nabl
( aalla’Llahu 1 alayhi wa sallam l):

! ' Subhanaka ma *arafnaka haqqa ma*rifatika , 1 '

ya'ni:

u [Maha] suchi MuS - tiada kukenal
sebenar kenal akan Dikau."

Lan sabda Nabi (g alkPLlahu ^alayhi wa sallam l):

n Tafakkaru fl khalgi^hlahi 3 ^ 1 wa la
tafakkaru fx dhati’Llah , M

ya’ni:

n Kamu fikirkan dalam yang didadikan
Allah; bermulaj_ gangan kamu fikirkan
dalam Lhat Allah, n

Kerana [ini] maka dinamai Ahlu^l-Suluk la ta 1 ayyun - ya‘ni
ma'na l^ ta f ayyun [itu iaitu] ’tiada nyata'.

1368. Gf• 7291, pp.95-96.

1369. EudirTIgi.

1370. Bichara : Kalam , in the sense of 'diatectic 1

1371. Text has: ala^i^Llahi, but khalqi’Llahi is

Gf. £291, pT^ST “ “ —

correct.

500

(36) Adapun pertaraa ta’ayymi empat ‘baliagi: ’Ilmu dan Wujud
dan Slmtiud dan Hur, Xa. r nl yang keempat inilab. 'bernama

ta 1 ayyun awwal , kerana daripada ’Ilmu maka ^Alim dan Ma^lum
nyata; kerana V/ujud maka Xang Iiengadakan dan [Xang] Di^adikan
nyata; kerana Skuliud maka Xang Melihat dan Xang Dilihat

nyata; kerana Chahaya maka Xang Menerangkan dan Xang

1372 1373

Diterangkan ^ nyata» Sekalian itu daripada ta r ayyun awal

juga; 'Ilmu dan Ma‘lum, Awal dan Ikhir, Jahir dan Ba-yin

heroleh nama*

(37) Adapun Ma*lum itulah yang dinamai Ahlu’1-Suluk

1374 1375

a 1 yan thahitah * Setengah menamai dia § uwaru[ ? 1-] r ilmiyyah ,

setengah menamai dia^ 37<3 haqIqatu’ 1-ashya* , setengah menamai

dia ^ ru h idafi , Sekalian ini dinamai ta*ayyum thani

^ukumnya,

Adapun ru^. insani dan ru^. ^.ayawanl dan [ru£.]
nahati^" 37 ® ta 1 ayyun thalith ^ulmmnya,

1372 , l!ext has the order reversed, which is logically
inconsiatent •

1373 * lext has: la ta r ayyun, hut this is incorrect according
to the contemt, Cf, 7291? p*96,

1374-* Text: dinamai ,

1375 . 7291 has: s uwar *ilmiyyah , p.96.

1376 . l'ext has: dinamai .

1377* Xoxt: dinamaHT . *"

1378 » Toxt incorrect: nahati.

501

( 58 ) Adapun ta f ayyun rabl 1 dan t a 1 ayyun-khamjs ya'nl
Cta f ayyun] jasmanl kepada semesta sekalian makhluqat ila
ma la nihayataClahu ]'^'' 7 ^ ta 1 ayyun juga namanya*

(59) Tiada terl^isabkan ta’ayyun itu lagi,^®^ tetapi ‘Ilmu
dan Wujud dan Shuhud [ 16 ] dan Nur tiada hercherai dengan
sekalian ta*ayyun; kerana jjika tiada yang keempatnya itu
Yang Empunya ta ! ayyun tiada dapat ta f ayyun. Kerana itu
maka kata Ahlu’ 1 -Suluk wujud f alam sekalian Wugud Allah.
Adapun wujud f alam, sungguh pun kita lihat wujud, tiada
herwujud, kerana wujudnya daripada Wujud Muta 1 ayyin• -^81
Daripada ghafil^^ kita juga kita sangka f alam herwujud.

( 40 ) Adapun. ta f ayyun awwal dinamai ahad pun ia, wahid pun
ia; apahila kita laihkan Dhat Semata SendiriNya ahad NamaNya;
apahila kita sertakan §ifatNya dan f iharatNya waTjid NamaNya,
kerana a^ad itulah hernama wai^id memegang *alam sekalian

min awwalihi ila akhirihi • ^85

( 41 ) Adapun ta f ayyun awwal ini dimithalkan Ahlu’ 1 -Suluk
seperti laut* Apahila laut timhul, omhak namanya - ya f nl
apahila r Alim memandang Dirinya Ma f lum jadi daripadaNya.

1579. 7291 , p.97s kepada tlada herkesudahan .

1580. I.e .: tiada lagi terhisabkan ta f ayyun itu . Lagi means
here: Aapat .

1581. Iext incorrect: ta f ayyun *

1582. Text corrupt: f aqil .

1585* 7291 ? p.97: daripada pertamanya hingga kesudahannya .

502

Apabila laut itu melepas nyawa asap nananya - ya’nj dirinya
nyawa dengan ruJj. i$afi kepada a'yan thatiitah sehalian,

Apahila asap herhimpun diudara awan namanya - ya'ni isti’dad
adanya a'yan thahitah herhimpun hendak keluar, Apahila awan
itu titik daripada udara hujan namanya - ya*nl rulj. i$afi
dengan a*yan thahitah keluar dengan qawl "Kunl" ( fa yakun )

herhagai-bagai, Apahila hujan itu hilir dihumi [air namanya;

1 ^ 84 - -

apahila air itu hilir dibumij sungai namanya - ya’ni

setelah rujj. i£lafi dengan isti r dad a§li dengan a r yan thahitah

"hilir" dihawah [gawl] "Kuni" ( fa yakun ) "sungai" namanya,

Apahila sungai itu pulang kelaut, laut T^ukumnya - tetapi

Laut itu mahasuchi; tiada berlebih dan tiada herkurang. Jika

keluar sekalian itu, 1 ^ 8 ^ tiada [173 Ia kurang; jika masuk

pun sekalian itu, tiada [Ia] lehih kerana la Suchi daripada

segala yang suchi.

(42) Seperti firman 1586 Allah Ia r ala:

Kullu shay r in halikun illa wa,jhahu . ^ 8 ^

ya r na:

Semesta sekalian hinasa melaihkan DhatMya,

Ya^ni AdaNya itu senantiasa ada, yang lain daripada[Nya] itu
senantiasa tiada ada, kerana kepada Ahlu’l-Suluk yang ada

1384. Cf. £291» p.98.

1385* T5u reiers to the "waves" i.e, the World. The analogy
oT” sea and waves now refers Ho God and His creation.

1386. Text: sahda.

1387. Qur’an“2B7B8.

505

juga menja&i a&a; yang tia&a itu tia&a C&apat]" 1 "^® menja&i

a&a* Ya'nl Allab. Sub^Lanahu wa Ta T ala Wariibu»l~WLi,iud , qa 5 im

Sen&iriWya, tia&a dengan lain. Iiumkinu’ l-vru,ju& ga^im dengan

Dia. Apabila mumkinu*l--wu.i : u.& qa’im dengan Dia, Tj.ukumnya

tia&a Ober] wu 0 u&. Kata ’ Ulama ’ 'alarn ini daripa&a tia&a

&ia&akanWya; su&ab &ia&akanI\Tya maka ditia&alianDya • Kata

Ab.lu’l-Suluk j^ka demikian fasiqlab Allah Ta 1 ala, atau

berhingga. A&apun kepa&a kami yang tia&a itu tia&a dapat

menja&i a&a; yang a&a itu tia&a’kan tia&a. A&a kepa&a

§uwarl ^uga lenyap, kepa&a ma*nawl tia&a lenyap* Seperti

upama yang mati; jabirnya lenyap, kepa&a ba^innya tia&a

lenyap,seperti tirman' 1 '^^^ Allah. Ta*ala:

Wa la tagulu liman yugtalu fl sahili ? Llahi
amwatun bal algya ’ un wa lakin la tashWurun , -*-590

ya T nl:

Jangan kamu berkata bagi^barangsiapa yang
terbunuh dalam ;jalan Allah itu mati dikita
[bahkan 7 mereka itu] hi&up, tetapi tia&a
[kamu]^^ sekalian menya&ar [akan &ia] .

(45) Akan semesta sekalian pun &emikian; a^alnya daripa&a
Allah, pulangnya pun kepa&a Allah ~ bukan daripada tia&a
pulang kepa&a tia&al Seperti firman ' J Allah Ta T ala:

1588. Cf. P-98.

1589 . Text: sab&a.

1590. Qur»an^ 2:1 54.

1591. Text rea&ing: mereka itu*

1592. Text; sab&a.

504

Innama amruliu idha arada shay’ an an
_ * ■
yagula lahu ktin fa yalcna .

ya'nii

Baliwa sesungguhnya, [titaiidya] tatakala
■berkehendak [Ia] kepada sesuata bahwa
herkata [la] haginya: "Jadi engkaui" -
maka menjadi sekalian [itu]•

Kata Ahlu’l~Suluk ma'na lahu [itu] ada hendak[nya] maka

firman 1 ^ Zi ' Allah Ta^ala lahu . Jika [18] tiada mawjud

tiadakan disehut Allah Ia l ala lahu . 1 ^^" Seperkara pula 1 ^*^

kata Ahlu’1-Sululc Allah la J ala Qadim dan ‘llim; apabila Ia

*Alim, Ma^lum dalam 'IlmuNya ada hendak[nya] • Barang yang

dijadikanNya , dahulu t atau 'kemudiannya’ kita lihat sekalian

daripada Ma*lum itu juga. Jikalau demikian, ^.ukumnya daripada

ada juga diadakanNya, hukan daripada tiada maka diadakanNya,

kerana yang dinamai ada itu wujjud Shu’unNya juga. Seperti

Tirman 1 ^^ 6 Allah la^ala:

Kullu yawmin huwa fi sha^n . 1 ^'*

ya l nl:

Kepada segala hari la dalam KelakuanNya juga.

(44) Hai [5)alihJ], Keadaan Allah Suh^Lanahu wa Ia'ala
seperti laut yang tiada herhingga dan tiada berkesudahan;

1395* Qur’an 56:82.

1594. lext: sahda.

1595* Text: pulang .

1596. Iext; sahda .

1397 • Q.ur ’ an 55 :"2’9. Iext incorrect rendering: mereka itu .

505

'alam ini dan semesta sekalian dalam laut itu seperti 'buili

kechil sebiji juga* Manusia seorang dalam huih [itu] akan

"berapa ‘bah.agianya? - ya^nr tiada lagi melainkan seperti

Tirman 1 ^-^ Allah Ta ! ala:

Kullu man 1 alayha fan
wa yabga wa.jhu rabbika
dhu ? l~,jalali wa’l-ikram .^^

ya’nl:

Barang segala yang diatas *alam nin"^ 0 ^
lenyap; hermula: yang kekal Dhat
Tuhantmu] ouga, Yang Empunya Kehesaran
dan Kemuliaan.

(45) Hai Jalihl, ! alam ini seperti omhak, Keadaan Allah
Ta’ala seperti laut; sungguh pun omhak lain daripada laut,
kepada Tj.aqiqatnya tiada lain daripada laut* Kama qala
[Rasulu] 5 Llahi Ta 1 ala:

Khalaga Adama ! ala g uratihi

ya 1 ni:

Baliwa Allah Ta’ala mengadikan Adam
atas RupaNya.

Kata ^Ulama’ Dft‘.a*na] atas rup anya [itu] ya l ni Allah Ta ! ala
men^adikan atas rupa Idam, Kata^ 0 ^ Ahlu^l-Suluk atas Rupa
Yang Menjadikan, Adapun suatu gadilrti ini tiada terma ! nakan

1598. Text: sahda.

1599. Qur>an3St26-27.

1400, I.e. ini •

1401, 2^22-Ls p*”100 5 Seperti sahda Rasulu^Llah ,

1402, Text has: Berkata. "*

506

oleb. [para] pandita* Sabda Rasulu’Llah (§ alla’Llaliu *alayhi
wa sallam j):

n Iima’Llah.u Ta^ala [19] khalaga Sdama
r ala § urati ’ 1-raj b inan * n

ya*ni:

"Bahwa Allab. Ta*ala menjadikan
Sdam atas Rupa Rahman*"

kerana Raljman seperti laut, Idam seperti buib* Sabda
Rasulu’L1 ah (g alla ? Llab.u *alayhi wa sallam 1):

" Man arafa nafsahu faqad * ara£a rahhahu *"

ya'ni:

"Barangsiapa mengenal dirin ya ■>
maka sesungguhnya mengenal luhannya,"

^adlth ini pun isharat kepada laut dan huih ^uga, Barangsiapa

tahu akan 1 iharat ini, tahu akan tajalliyat Lhat §aqq

Suh^anahu wa Ta'ala. Adapun perkataan tajalliyat hanyak

lagi tiada tersuratkan. Sekalian yang sudah dikatakan dalam

kitah ini mukhtagar juga. Barangsiapa herahi akan Allah,

yogya diohari dengan kehaktian pula.^*^ Wa*Llahu a^lam

hi l l~ g awah l

1403, Text: pulang .

507

Babu’ l-sadls fl Ijayan g ifatiC ? Llahi]

S-gbbang-hu wa Ta*ala .

[Bab yang keenam pada menyatakan

§ifat Allali Sublianabu wa Ta’ala]

(46) Ketahui bahwa §ifat Allah. yang gadim sertaKya tu]uh.:

suatu ]Jay£[fc, kedua 'Ilm, 1 ^ 0 ^ ketiga Iradah, keempat

«Oudrah" 1 "^ 00 kelima Kalam, keenam Sami , , 1 ^°^ ketuguh. Basar. 1 ^ 0 ®

[Allah itu]^°° gadim dengan §ifat yang ketujuh ini* Adapm

jika Sifat yang ketunuh ini tiada sertaKya, naqis hukumnya,

14i°

kerana kepada Ahlu’l-Sululc §ifat ’ayn Dhat, seperti £ayat;

- 1411 -

Dhat guga yang hemama IJayy, seperti ‘Ilm; Dhat juga,

kerana ’Ilmu, maka bemama ^Slim, seperti Iradah; Dhat juga,

kerana Iradat, maka bernama Murld, Dengan sekalian §ifat

- - - - 1412

pun demikian - ila ma la nihayata lahu . Adapun kata

'Ulama’ §ifat 1 ayn Dhat pun tiada, ghayr Dhat pun tiada;

seperti kata Imam Ghazza.ll ( radiya ’Llahu 1 anhu l ):

"S ilatu^Llahi laysat *ayna*l-dhati
wa la ghayra siwahu dha ? l-infi s ali ."

ya 1 nl:

1404* Text: H ayy .

1405. Text: «llim .

1406. Text: Q,adir .

1407. Text: Saml f .

1408. Text: Baslr.
1409* Text: ya 1 nl .

1410. Text: [I ay 7 / .

1411. Text: *Alim.

1412. 0f. Asrar, pp.19, 25*-24«

503

"§ifat Allah. tiada 'ayn DTiat dan
tiada yang lain -[20] daripadaNya
"berclierai. "

(47) Adapun §ifat §aqq. Sub^anahu wa Ta ’ ala Kamal. Ditawah
ini Jalal dan Jamal, kerana kenyataan semesta sekalian 'alam
ini dibawah Jalal dan Jamal quga. Ya'nr segala yang baik
daripada Jamal, segala yang jalaat daripada Jalal; kafir
daripada Jalal, islam daripada Jamal; shurga daripada Jamal,
neraka daripada Jalal; murka daripada Jalal, ampun daripada
Jamal, 1415

(48) Adapun Dliat lengkap; kepada Jalal pun serta, kepada

Jamal pun serta, kerana Jalal dan Jamal §ifatNya duga. Ada

kalanya daripada Jamal mendadi Jalal; ada kalanya Jalal

menjadi Jamal. Adapun Shay£an dahulu Jamal, kemudian
- 1414 -

menjadi Jalal. §ifat ini duga yung hertukar. Akan Dhat
Subhanahu wa Ta'ala mahasuchi daripada bertukar; seperti air
mendadi ombak, ombak juga bertukar-tukar, akan air tiada
bertukar, senantiasa hening dan suchi, tiada berupa dan
tiada berwarna. Sekalian rupa dan sekalian warna daripada
JalalNya dan JamalNya juga*

1415. 0f. Asrar, pp. 58-59 1 40, 44-45»

1414. Cf. Qur’an 2:54, 7:11-12, 15:51-57» 17:61, 18 and 50,
2^:116. See also the riathnawi II, pp,556-57; also
Mlcholson^s The Idea of Personality in Sufism,(op.cit.),
pp. 51-55. ~ ~~ “

509

(4-9) Su 5 al Alilu 5 l~Sulul?; kepada , Ulama 5 : ,f Islam pun

dijadikan Allah, kafir pun dijadikan Allah; kerana apa maka

tiada disamakan Allah Sub^anahu wa Ta 1 ala? Islam diberillya

Iman dan ma’rifat, kafir diteriUya kufr dan shirk; setelah

diherilTya. akan mereka itu Iman dan kufr , maka diberiNya

shurga akan islam, neraka akan kafir - keduanya ila abadi’1-

---~T7FT6

abad. Kerana NamaNya 1 1.dil [mengapa maka perbuatanNya itu?]
Maka kata 'Ulama 5 : "Kerana^^ la berbuat sekehendakNya»"

Kata Ahlu 5 l~Suluk: "Jika [Ia] berbuat sekehendakNya, gialim
^ukumnya, kerana kafir dapat diis lanikanUya, ngapa maka
dikafirkanl-Tya, sudah di j adikanUya kafir [21] maka dimasukkan-
Nya kedalam neraka ila abadi 5 1-abad 1 ^^ 8 tiada lagi ampun -
betapa^^^ maka dikatakan , ldil? n

(50) Kata ’Ulama 5 : "Seperti seorang orang berkambing

banyak.S.etengah disembelihnya, maka dikubaknya, maka dihar-
1420

busnya, maka ditununya, maka dipachaknya - ia juga yang

empunya, bukan benda orang lain* Jika benda orang lain
disembelihnya maka gialim ^.ukumnya; ]ika bendanya disembelihnya

1415- Text: kufr dan Iman . I have re-versed the order for the
sake o£ logical consistency*

1416. 0f. 7291 , p*105,

1417. Text corrupt: kiranya .

1418. Text incorrect t abaUl ,

1419. !ext corrupt: teUapI due to faulty diacritical
symbols.

1420. I*e, direbusnya , For a note on the prefix har see
Srandstetter, R•, An Introduction to Indonestlan
Linguistics , translated by 0 . 0 . STag&en, E.A.b f . ,
Lonaon, 1916, pp,172: 52,1.

5io

tiada galim T^ukumnya," Kata Ahlu’l-Suluk: "'Itarat kepada

1421 __ „ _

kami dengar pula* Adapun Dliat Allah Qadm; isti*dad

makb.lug.at sekalian yang dalam 'IlmuNya Cpun] qadlm. Barang

dijadikan Allah Sub^anahu wa Ta f ala muwafaqat dengan isti'dad

itu ouga* Kerana isti'dad sekalian islam daripada Jamal,

isti'dad [sekalian] kafir daripada Jalal-kerana Jamal

se[h]agai La^rt, Jalal se[h]agai Qahhar - maka dikeluarkan

Allah Suh^anahu wa Ia’ala dengan Af 'alKya daripada La|:if,

_ _ _ 1 LlOO

’Aziz; daripada Qahhar, Dhalil. Kerana NamaNya Al-Hu^iaa

[dan] Al-Mudhill, maka dimasukkanNya mereka itu kedalam

[shurga dan kedalam] neraka dengan [^iukum] isti T dad mereka

itu kerana shurga daripada La£if, neraka daripada Qahhar,

dipulangkan Allah Ta'ala mereka itu kepada tempatnya

1425

[masing-masing]•

(51) Adapun manusia sekalian dan mala 5 ikat dan jinn yang
disuruhnya Allah Ta^ala mereka itu herhuat 1 ibadat, sungguh
pun mereka itu herhuat *ihadat, [tetapi] tawfmq daripadaNya,
gerak daripadaNya, guwwat daripadaNya, herahi daripadaNya;
Kerana dilihatNya isti’dad mereka itu daripada islam [dan
ismi] La£lf dan Mu*izz,^^ maka disuruhNya herhuat 1 ihadat•
Setelah mereka itu herhuat 'ihadat mal?:a dimasukkanNya kedalam

1421, Text: pulang ,

1422* Text inoorrect: dalrl•

1425. Iext: mereka ituT

1424, Text: ma'rxfatT "Gf• 7291 , p*104.

511

slnarga* Adapun mereka itu yang kaiir, dikeriNya quwwat
kerkuat ma^siat, melawani islam, dan kekenchian hatinya
supaya jangan dapat membawa Iman. Kerana dilihatNya isti’dad
mereka itu daripada ismi [22] Qahhar dan Mudhill, disuruhNya
herhuat ma^siat, maka dimasukkanlTya kedalam neraka. Inilah
ma'na ’Zdil, tiada gialim - tiada ditukariNya tempat mereka
itu.

(52) Sungguh pun sahda RasulBLlah (g alla ? Llahu 1 alayhi
wa sallam i):

— 14-2 5 —

" La tataharraka dharratun illa

hi idhni ? Llah. n

ya 1 na:

"liada hergerak suatu dharrat pun
melaihkan dengan kehendak Allah ^juga.”

Dan sahda RasuluiLlah (s alla ? Llahu ^alayhi wa sallam i);

" Khayrihi wa sharrihi mina ? Llahi Ta^ala .”

ya’nl:

”Baik dan jahat daripada Allah Ta^ala."

Sungguh pun sekalian daripadaNya, tetapi muwafaqat dengan
isti’dad ma'lumat yang dalam ! IlmuNya juga, kerana isti'dad
ma 'lumat ShuBun DhatNya herhagai-hagai. Tetapi DhatNya tiada
herhagai-hagai - mahasuchi daripada sekalian Shu J un dan sekalij

1425. Text incorrect: tataharraka dharratan.

512

1426

’ibarat.” Kata 'Ulama 5 : "Apabila demikian, l^ukumnya [tiada]

bergima lagi Iradat dan Q,udratj kerana barang jadi [menjadi]

1427

sendirinya, dengan huknni [isti’dadnya, tiada dengan ^Lukum]
Iradat dan Qudrat•" Kata Ahlu 5 l-Suluk:: Iradat dan Qudrat
sedia ada - senantiasa [adanya] q.adim - tetapi IradatNya

dan QudratHya pun muwafaqat dengan isti'dad ma 1 lumat Juga,
kerana isti*dad ma 1 lumat Shu 5 un DhatNya• Apabila diubahNya
binasa kebesaranNya, kerana kebesaranUya itu KamalNya -
tiada dapat diubahNya lagi* Apabila diubahUya, binasa
KamalKya•

(53) Seperti seorang orang permai rupanya; rnaka diubahnya
permainya dengan iradatnya dan qudratnya - ya 'ni keningnya
dibetulkanCnya] , atau hidungnya diratakannya, atau bibirnya
diratakannya - [semua ini] dengan &ikmat juga. Apabila tiada
dengan lj.ikmat, binasa kamalnya, [Suatu] tamthil lagi seperti
seorang raqa sempurna lengkap dengan kekayaannya. Dapat
diubahnya kekayaannya; gajah dijadikannya kuda, atau kuda
dijadikannya gajah, atau kambing di 3 aclikannya anqing, atau
anjing dijadikannya kambing* [25] Tetapi tiada ia mahu

mengubah dia, kerana apabila ia mengubah [dia] binasa

_ 1/100 ^
kamalnya* Yang sadya J [se]olah-olah belum kamal - baru

1426. Cf. 7291, p.105 -

1427. V?. t5qT 5 p.105 .

1428. Tĕx"b: dan - but see 7291 » p.105 .

1429* I.e. seTia.

513

_ 1430

hendak mengadakan kamalnya dan kebesarannya. Fa illiam l"

(5^) Adapun far$u akan kita memhaiira Iman kepada Sh.u’imNya
dan §ifatlTya dan Af'dlNya dan isharatNya « seperti shurga
dan neraka dan shiksa gubur dan 'adhab neraka dan TyLsab
pada Hari Qiyamat» Sungguh pun [itu semua] tiada herwuoud,
membawa Iman akan sekalian itu [far£u atas sekalian kita.
Barangsiapa mungkir daripada sekalian itu] 1 ^ 1 tempat Jalal

dan Qahhar dan 'adhah diperolehnya, dan [ia] menjadi kafir-

- 14-52

na ’ udhu bi’Iilahi minha l Adapun harangsiapa membawa

Iman akan semesta sekalian itu, islam ^ukumnya] tempat Jamal

dan La£lf dan Mu'izz diperolehnya. Wa’hlahu a'lam hi’l-sawab l

1430* 7291 : Maka fahamkan

1431 1 pTinsr

1432. O 11 the margin

olehmu perkataan ini l, p* 105 *

of the text,

514

Babti 9 l-sabi [ fi 'bayan ? l~ t ls'hql wa ? l-slnakr

[Bab yang Ketujuh pada menyatalian
Berahi dan Shukur]"^^

(55) Ketahui hahwa pangkat herahi terlalu tinggi daripada
segala pangkat, kerana herahi tiada dapat diperhuat melainkan
anugeraha Allah Q}a’ala juga. Adapun ’alamat orang herahi,
tiada takut akan mati, Apahila [takut ia akan mati, tiada
herahi ^iBrumnya, kerana] ^54 ^ehendak orang herahi Citu
mati]« Seperti sahda Rasulu’Llah (s alla’Llahu 1 alayhi wa
sallam i):

n Man mata mina^l-^ishgi iagad^^ mata shahldan . **

ya*ni:

"Barangsiapa mati daripada herahinya,
maka hahwa sesungguhnya mati shahid,"

Sahda Rasulu’Llah (§ alla ? Llahu ^alayhi wa sallam i):

M Man ! ashaqa wa ^ushiga fa mata
mina^l-^ishgi fa gad mata shahldan» n

ya 1 ni:

"Barangsiapa herahi dan hersungguh-sungguh
diherahikannya, maka mati ia daripada
herahi [itu], maka hahwa sesungguhnya
mati shahid."

Dan kata Ahlu’1-SuluIc:

14 33* 7291, p*106 .

1434, T^T “7291 , p.106 ,

1435* On tne margin of the tesct.

515

" Al-^ishgu ^aduwwu^l-^agli ."

ya 1 nl:

"Yang Berahi itu setru Buddi»

Ckerana buddi] hendak hidup 9 berahi hendak mati; [24] huddi

hendak menchari arta banyak-banyak, berahi hendak memuangkan

[arta]; buddi hendak men^adi raga dan mentri, berahi hendak

menjadi faqir; buddi hendak nyaman, berahi hendak sakit;

buddi hendak mulia, berahi hendak hina; buddi hendak

kenyang, berahi hendak lapar; buddi hendak duduk keatas,

berahi hendak duduk kebawah - kerana itu dikatakan Ahlu*l-

Suluk: 'Berahi setru Buddi, 1 Seperti seorang orang hendak

melawan seratus [orang]; kata Buddi: Jangan dilawan, engkau

seorang lawanmu banyak, manakan dapat kan lawan? Kata Berahi:

- 1437 -

Seorang p\m engkau jangan takutl Seperti firman ' Allah
Q}a * ala:

Idha na’a a.ialuhum la yasta J khiruna sa f atan

——-ja- u - Tzp rrf*--

wa la yastaqdimun a

ya f ni:

Apabila datang ajal mereka itu, tiadakan
dapat mereka itu kemudian seketika
dan tiadakan [dapat] dahulu mereka itu.

1436, Budi written in sanscrit form budd[h]i . Repetition of
hudi in text*

1437. H?ex]J: sabda.

1438« Q 1 ur’an” 1 7t34«

516

(56) Adap-un maka mereka itu iiendak mati kerana satda
Rasulu^Llah (g alla’Llaliu f alayhi wa sallam i):

n iLL-mawtu ,jisru ? 1-habibi^^ ila b-abiLin •

y a 1 ni:

"Mati itu iaitu [sebagai titian yang]
menyampaikan kekasih pada kekasih* n

Dan [lagi] sabda Rasulu’Llah (s alla*Llahu 'alayhi wa sallam ])
" Mutu gabla an tamutu , n

ya ’ m:

”Matikan 9dirimu) sementara belum mati.”

Dan lagi iirman^^^ Allah Ta f ala:

Qul in kanat lakumu*1-daru*1-akhiratu

f inda’Llahi khalisatan min duni 5 1-nasi

— 1 1441

fa tejnannu’ 1-mawta in kuntum g adigin .'

ya’nl:

Katakan (ya Mu^.ammad) gikalau ada
bagi kamu negeri akhirat kepada Allah
tertentu tiada bagi segala manusia, maka
tuntut oleh kamu mati-jikalau ada kamu
orang yang betul*

(57) Erti mati bukan pergi memunuh diri dengan senjata
atau dengan rachun [253; erti mati menyerahkan diri kepada
Allah Q?a f ala dengan tajrid dan tafrld, Hendak[nya] ta^rld
dan tafrld [itu iaitu] tinggal dan tunggal — ya'ni tinggal
daripada rumah dan arta kekayaan dan berguT^bat dengan raja

1439* Text incorrect: ,jasru’ 1-b-abibu .
1440. Textp sabda . —-

1 Z L41 * Q,ur’an' "2:'94*

517

dan mentri; adaprni ma'na tunggal Citu iaitu] tiada iDercliampur
dengan orang. Ya’nl tajrrd [ialah.] tinggal daripada dirinya;
[tafrid ialali] tunggal dengan Tuhannya - ya 'nr menatikan 1 ^^
dirinya[dan] mengithhatkan TutLannya, Ya 'nx inilah lp.aqxqat
la ilaha illa ? llahu wahdahu la sharika lahu i [kerana] shirk
Allah Suh^.anahu wa Ta^ala [itu dirinya]«Apahila ia
tinggal daripada dirinya, malca tunggal - [ya'nx] apabila ia
tinggal daripada shirk, malca dapat menjadi tunggal. [Setelah
dapat menjadi tunggal] maka *ashiq dan mabok namanya,
kerana orang berahi yang sudah tunggal daripada dirinya,
akan harimau tiada ia takut - akan [orang] berbuddi takut
[ia akan harimau] - akan gajah tiada ia takut, akan ular
tiada ia takut, akan api tiada ia takut - akan orang^^
berbuddi, ia takut [akan semua ini]„ Kerana itu maka kata
Ahlu*1-Suluk: 'Buddi setru Berahi.'

(58) Adapun akan [orang] beralii tiada ia takut akan neraka
dan tiada ia ingin akan shurga - Allah SendiriNya ouga
kehendaknya. Apabila §ifat yang demikian ada akan dia berahi
hukunmya. Jika tiada §ifat demikian akan dia ’ashiq akan nasi
baru - belum r ashiq akan Allah Ta'alai Ya'ni selang
nyawanya lagi tiada dikhabarkannya, manakan ingat ia kepada
arta dan nasi?

1442. Text has: melainkan.

1443. 0f. 7291, p7IU8~r"“

1444. 5?. 72§T , p.108 ,

1445. On the margin of the texb»

518

(59) A&apuii akan orang 'berah.i yang tiada dapat menaruh
rahasiaLnya] - seperti kata Hawlana Rum:

ya 1 nl:

u Man kimda am j man khuda am i
man kb.u&a

"Aku Allahl Aku Allahi Aku Allahi"

V )

Katanya itu kata mahok, bukan hawa nafsunya* Dan [seperti
kata] Shaykh [26] Mangur [al-$allaj] mengatakan " Ana*3. -ff aqq l ;l
itu pun [demikian] • Jangan kita menurut katanya [kerana
kita tiada maghlubu 5 l-£al] ^^7 ITetapi jika kita berahi dan
mabok - tiada tertaruh rahasia kita lagi - barang kata dika-
takan, tiada berdosa* laifhami‘ 1 "^^

(60) Adapun kitab ini tujuh bab diperbuat Darwlsh IJamaah
Permainan Orang Berahi supaya gangan sukar hamba Allah
menchari ‘ilmu, kerana dalam kitab ini ’ ilmu dan ! amal baik
termadhkur•

(61) liada berapa lagi kurangnya* letapi barangsiapa
menyamakan dia, yogya di§a£kan dua-tiga kali supaya [jjangan]
lebih-kurang ^.uruf-^urufnya [dan kallmatnya * Apabila lebih
kurang, binasa ma ! nanya]

Wa*Ijlahu a ! lam bi 5 l-sawabi
lamm al-Kitab*

1446. lext hass khuda imi
1447* 0f, 72^1,~pTTDTT

1448. 7^91 nasT Malca fahamkanlah olehmui

1449. 0f7 “7291 , ” “

519

‘Alamat tammat menyurat liitab ini pada bulan Eajab, pada
sembilan hari daripadanya, waptu ^Lu^a, bari Hh.alath.ah.
^ijratu’l-Eabi (§ alla ? Llahu ^alaylii wa sallam l) Seribu
Seratus Enam Belas tahun berjalan. Wa’Llahu a*lam bi* 1-
g awab i

520

CHAPTER IX

Al-Muntahi
karangan
§amzah. Pangurl

[Haskhah Leiden no. 7291 (111)]

[110] Bismi ? Llahi’I-rahmani’1-rahlm .

Al-ha.mdu li’LIahi rahhi ’ 1- 1 alamin

wa’l-'agihatu li*l-muttaqln

wa’l- g alatu 1 ala rasuli[hi] Muhammadin ^^ 0

wa alihi anma^in .

(1) Ketahui olehmu, hai yalih^*’*^ hahwa sahda Rasulu’Llah
(g al!a’LIahu 'alayhi wa sallam! ):

1452 - -

;> M an na g; ara ita shay’in wa lam yara’ ^ nlaha
flhi fa huwa ha t ilun ."

ya 1 nl:

'‘Barangsiapa menilik kepada suatu, jiko.
tiada dilihatnya Allah dalamnya, maka ia
itu sia-sia." [111]

1450. Text has duplication oi Muhaimnad .

1451. Iext has duplication of T alih .

1452. Text has ra hut in the jussive mood the final
ya is droppeH7 Hence text should read ra »

521

Kata ' Ali ( ra diya T L lah.u * anhu ! ) :

"Wa [ra]’aytu sh.ay’an illa wa ra’aytu’Llah.a

!■! ■> * —■ 'i■ ipm—■^M inm ■WjjwTNMrwH i i i 1 P m * * ****** ■ | M * ^^****»—»—«m w-m umjwmim^u m wm m ii M Wi MWM . .

[ f ih.i ] . "

ya'nx:

"Tiada kulihat suatu melainkan kulihat
Allah dalamnya."

Sabda Nahl (g all’Llahu 1 alayhi wa sallam j):

" Man 1 arafa natsahu fa qad 1 arafa rabbahu ."

ya *nl:

"Barangsiapa mengenal diri nya maka sanya
mengenal Tuhannya."

(2) Erti mengenal Tuhannya dan mengenal dirinya ya l nl:
Diri kuntu kanzan makhfiyyan [itu] diri nya, dan seme[s]ta
sekalian dalam ’Ilmu Allah. Seperti sebiji dan puhTm;
puhunnya dalam sebiji itu, sungguh pim tiada kelihatan,
tetapi hukumnya ada dalam biji itu.^^^ Kata Shaykh
Jun[ay]d ( ra j iya* Llahu ?anhu l):

" Kana^Llahu wa lam yaktm na 1 ahu shay*un
[ Huwa T ] l~ana kama kana .

ya'ni:

"Ada Allah dan tiada ada sertaNya suatu pun.
[Ia] sekarang ini seperti AdaHya dahulu itu jua."

1453. Cp. Ranlrl in Tibyan , p. 97»
1Zt_ 54. Cf . Lama [ at , Lam'at II, p. 330.

522

Kerana ini maka sabda 1 Ali (rac [iya [ L1 abn * a nbu 1) :

' 1 Ma ra’aybu s h ay^an illa wa ra T aytu 7 Llaha
iibi.

(3) Tetapi jangan meliliat seperti kain basab. kerana
kain lain, airnya lain. Allah. tSubT^anahu wa Ta'ala
mahasucbi daripada demii;ian itu tamthilnyai Tetapi
^jika ditamthilkan seperti laut dan ombak, harus -
seperti kata sha*ir:

Fa ? l--ba h ru bahrun 1 ala ma kana fi gidamin
inna’ l~hav/aditha^^^ amwa.jun wa anharu

la yah.jibannalca as[h]kalun tushakiluha

t - 14S7 - 1458

1 an man tashakkala flha fahiya y( astaru .

ya 1 nl:

"Yang laut itu laut jua pada sediapertamanya
Maka yang baharu itu ombaknya dan sungainya
Jangan mend[ind]ing[i] dikau [112] segala

rupa yang menyerupai dirinya
Kerana dengan segala rupa itu dinding daripadanya."

1455- Text has kaf instead of waw »

1456. The Persian text reads la yu * t j ib anna ka, but the

version $amzah qotes fits better in tbe conte^t of
this poem.

1457* The text is corrupt; naha .

1458. Cf. Lama^at, Lam’at III, p. 332. See also Asrar,

pT 5V

523

Tetapi [ombak] berserta dengan laut qadim. Seperti
[kata] migra ' : -^59

[ Darya kuhan chu bar zand maw c jl nu

1 JLl 0O

Maw^ish khwanand u dar hagigat daryast ] x

[ya'nl:]

"Laut itu gadim; apabila berpalu ? baharu
ombak namanya dikata.

Tetapi pada Tjaqiqatnya laut Jua"

Kerana laut dan onbak osa tiada dua.

Seperti iirman Allah Ta'ala:

Ua ? Llahu bi kulli sha.y’in mu hij?.

ya 1 ni:

Bahwa Allah Ta'ala dengan suatu meliput.

Sabda Rasulu’Lla.h (g alla’Llahu 'alayhi wa sallam l):

" Ana mina’Llahi wa’1- 1 alamu minni ."

ya 1 ni:

"Aku daripada Allah; sekalian 'alam daripadaku."
Seperti matahari dengan chahayanya dengan panasnya;
namanya tiga haqiqatnya suatu jua. Seperti isharat

1459. In Arabic prosody, a mig ra 1 is half a bayt
(verse). See Nicholson, Literary history of the
Arabs, Gambridge, 1953? p. 7^1 aiid Literary
history of Persia , II, pp. 24-25.

1460. Missing in the Malay text. Cf. Asrar , p. 55*
Lama 1 at , Lam’at III , p. 332.

1461. Qur’iin 41:54, but the Qur’an reads: Ala innahu
instead of ¥a’Llahu.

524

Rasulu’Llah (g alla’Llah.u 'alayhi wa sallam l ) :

” I v Ian 'arafa nalsahu fa qad ’arafa rahhahu ."

ya’ni:

"Barangsiapa mengenal diri nya maka sanya
mengenal Luhannya."

(4) Adapun dirinya itu, sungguh [pun] heroleh nama
dan rupa jua, Tj.aqlqatnya rupanya dan namanya tiada.
Beperti bayang-hayang dalam chermin; rupanya d[an]
namanya ada [£aqiqatnya tiada]. Seperti sahda Nahi
(g alla’Llahu 'alayhi wa sallam l):

" Al-mu’minu mir’atu’l--mu’mini . "

ya * ni:

"Yang Mu’min itu chermin samanya mu’min."

_ _ 146?

Ertinya ya*ni Nama Allah Mu’min. Maka hamhaNya

yang khagg pun namanya mu’min. Jika demikian, sama-sama

dengan Luhannya, kerana hamha tiada hercherai dengan

Luhannya, dan Tuhan pun tiada hercherai dengan hamhaNya.

(5) Seperti firman Allah Ta’ala:

- 1463

Wa huwa ma 1 akum aynama kuntum .

y a' nl:

Ia itu serta kamu harang dimana ada kamu.

1462. Cf. Q,ur’an 59:25; also Lama'at, Lama'at YII,
p. 337.

1463. Qur’an 57:^-

525

Dan[113] lagi firman Allah Ta'ala:

Tlialathatin illa tiuwa rabi^uhum wa la
khamsatin illa huwa sadisutmm
wa la adna min dhalika wa la akthara illa
huwa ma * ahum .

y a 1 nl:

Jika orangtlga, melainkan la jua keempatnya
dengan mereka itu; dan jika ada lima,
melainkan la keenamtnya] dengan mereka itn;
dan tiada lehih dan tiada kurang daripada
demikian itu melainkan Ia ;jua serta mereka itu.
Seperti firman Allah:

•r 1465

Wa nahnu agrahu ilayhi min hahli ’ 1-wand . ^

ya 1 ni:

Kami 1 ^^ [terlehih] hampir kepadanya daripada
urat lehernya yang kedua.

(6) Dengarkan,1467 hai falihi - wa huwa ma'akum tiada
diluar dan tiada [di] dalam, dan tiada diatas dan tiada
diatas dan tiada dihawah, dan tiada dikiri dan tiada

1464. Our an 58:7.

5

1465. Qur’an 50:15«

1466. lext incorrect: Aku for nahnu

1467. Text corrupt: Dengankan .

526

dikanan - [la khali] 1 ^^ daripada enam pihak. Seperti
iirman Allah Ta*ala:

Wa huyja’1-awwalu wa’l-akhiru wa*l- z ahiru
wa * l-ha t in ^^^ -

ya 1 nl:

Ia itu jua yang Dahulu dan la gua yang
Kemudian dan Ia jua yang Nyata dan Ia
Jua yang Terbuni

[Lagi] pun tamthil seperti puhun kayu sepuhun. Wamanya
limau atau lain daripada limau. Launnya lain, dahannya
lain, hunganya lain, buahnya lain, akarnya lain. Pada
Tp.aqlqatnya sekalian itu limau jua. Sungguh pun^^
namanya dan rupanya dan warnanya berbagai, £aqlqat[nya]
esa jua. Jikalau demikian, hendaklah segala 'Srif
mengenal Allah Ta'ala seperti [isharat] Rasulu’Llah
(g alla*Llahu 1 alayhi wa sallam i):

" Man 1 ^'*' *arafa nafsahu fa gad^^ 'arafa ^^^

1468. Cf. Asrar, pp. 50-51»

1469. Qur’an 57:3»

1470. Text has: punnya .

1471. Text has duplioation of man.

1472. Text corru.pt: qadh .

1473» Text incorrect: ‘arafa.

527

rabbahu” -

seperti yang tersebut dahulu itu.

(7) Sebermula. Sabda Rasulu’Llah itu [114] dengan
diisharatkan jua. Sungguh pun pada Shari'at rupanya
herhagai-hagai pada §aq3qp,t esa jua. Seperti kata
sha'ir Lam , at :

[ " Yari daram ki jism u ,jan surat ust
Chi ,jism u chi jan jumlah t jihan g urat ust

Har g urat khub u ma*na paklzah

- 1474

Kandar na g r man ayad an g urat ust .] 1

ya 1 nl:

"Bahwa ada kekasihku, tuhuh dan nyawa

rupanya jua,

Apa tuhuh, apa nyawa? - sekalian 'alam pun

rupanya jua;

Segala rupa yang haik dan erti yang suchi
itu pun rupanya jua,

1475

Segala harang yang datang kepada penglihatku ,y
itu pun rupanya Jua."

1474 This ruha *I is not found in the Malay text. It

comes from Lam'at VIII , Lama 1 at , p. 358. I would
like to acknowledge Professor A.J, Arherry of
Pemhroke College, Camhridge, for his help in
identifying this quatrain.

1475» Text has

528

Seperti firman [Allah] Ta’ala:

Fa aynama tuwallu fa thamma wa,jhu’LlaIi .

ya'nl:

Barang kemana mukamu kan hadapkan, maka
disana ada Dhat Allah.

Tamthll seperti susu dan minyalc sapi; namanya dua,
]jaqiqatnya suatu jua. Kesudahannya susu lenyap
[apahila di] putar' 1 ‘ /+ '^^ - minyak jua kekal sendirinya.
(8) Sekali-kali tiada "bertukar, seperti sahda Easulu’-
Llah (g alla’Llahu 'alayhi wa sallaml ):

u Man *arafa nafsahu bi^l-iana^i
fa qad 1 arafa rahhahu hi’l-baqa ’.”

ya 1 nl:

u Barangsiapa mengenal dlrinya [dengan]
fana’nya, hahwa sanya mengenal Tuhan yang
baqa’lah dan serta Tuhannya. u
Seperti mengetahui ruTp. dengan hadan; mu&I^ pada hadan
pun tiada, dalam badan pun tiada, luar badan pun
tiada. Demikian lagi Tuhan; pada sekalian 'alam pun
tiada, dalam 'alam pun tiada, diluar 'alarn pun tiada.
Seperti permata chinchin dengan chahayanya; dalam

1476. Q,ur ’ an 2:109.

1477. Text reads: susu lenyap, putar pun lenyap -
hut this makes no sense.

529

permata pttn tiada chaliayanya, diluar permata pun
tiada chahayanya.

(9) Kerana ini maka kata 'Ali ( ra&iya*Llahu * anhu I ) :

" Ma ra’aytu shay*an illa wa ra*aytu*Klaha fihi . M

ya *nl:

"Tiada kulihat suatu melainkan [1153 kulihat
Allah dalamnya."

Maka Manpur^^^ ^allaj 1 ^^ pun berkata daripada sangat
berahi ini mengatakan:

" Ana’l-gaqq "

ya'nl:

"Alculah yang Sebenarnya!"

Maka kata [Ba] Yazld pun mengatakan demikian:
" Subhanl ma a' gi ama sha’ni . "

ya ' nl:

"Maha suchi aku, dan siapa besar sebagaiku!"
Maka Shaykh Jun[ay]d Baghdadl pun mengatakan:

" Laysa fl jubbatl siwa*Llah ."

ya * nl:

"Tiada didalam jubbahku ini melainkan Allahl"

147S. Text duplicates Man sur.
1479. Text corrupt: Khallap .

530

Dan Sayyid Naslml^^ pun mengatakan:

” Innl ana ’ Llah . "

ya 1 nl:

” B ahwa akul ah A11 ab. 1 ,T

Dan Mas' udl"^°^ pun mengatakan dengan bahasa Farsl:
" Anchih haman dhat hnd
haz haman dhat shud . ,T

ya 1 nl:

”Dhat Allah yang Qadlm

- 1482

itulah dhatku sekarang.

Dan kata Mawlana Rum:

™Alam nin belum, adaku adalah

Adam pun belum, adaku adalah

1 Jt

Suatu pun belum, adaku berahikan qadimku juai' J
Dan kata Sultanu , l- , lshiqxn^^*' Shaykh ’All Abu’l-Wafa?

1480. Text incorrect: kasiml . This refers to the
Turkish ]Jurufi poet who was skinned alive in
Aleppo in 1417-8. He was very much influenced
by al-gallaj and went about crying: n I am Godl n
See Gibb, E.J.W., His tory of Ottoman poetry , I,
London, 1900, pp. 336-3B8.

1481. Mas*ud i Sa’di Salman, a Persian poet (d. 1131).
See Literary history of Persia, II, pp. 324-326;
298 .

1482. Text duplicates sekarang .

1483. I have not been able to trace the original.

1484. Te^d; has: Shultanu’1- 1 Asiain.

531

n Kullu 7 l-vm t judi wunuduhu la tushrikanna bihi ’ 1-mjP.at L
Fa idha na g arta lahu ~bib.i fa ? s jud hunaka fa la .juna ti."
ya 1 ni:

—. 1 1 lLPi£\

"Segala [wujud itu] ^wujudNya jangan kau

sekutukan dengan yang baik;

Apabila kau lihatlTya bagiNya dengan dia, maka
sujudlah engkau sana tiada berdosha."

Maka kata kitaCb] Gulshan :

n Hai segala islaml jika kau ketahui bahwa
berhala apa,

ICau ketahui olehmu hahwa yang o a l an itu
pada menyembah berhala dikata.

Jika segala kafir daripada berhalanya itu
dalalnya,

Ngapa maka [116] pada agamanya itu jadi sesat
(10) Sebab demikianlah maka Shaykh ' Aynu^l-ChagLob menyembah
anjing m.ngatakan: "Hadha rabbl" - ya'nl: "Inilah

1485. Cf. 1952 > p. 9.

1486. Text has the Malay rendering of wu.jud : u ( jud .

This occurs several times in the text.

1487. Text corrupt. refers to the Gulistan of Sa'di

(d. 1291). The book is a collection of anec-
dotes. See Literary history of Persia, II, pp.
525-532. —

1488. The Persian text is missing in the Malay text and
unintelligible in the Javanese. This comes from
the Gulshan - i-Raz . See Shabistari, p. 51 of the
Persian ¥exl5T”"

532

Iuhanlcui" - kerana anjing tiada dilib.atn.ya, lianya
dilib.atnya Tuhannya jua dilibatnya. Seperti orang
melihat kepada cbermin; muka jua yang dilibatnya,
cbermin gba’ib daripada penglihatnya kerana 'alam ini
pada penglihatnya seperti bayang jua ™ rupanya ada
£.aqlqatnya tiada. Nisbat kepada §aqq Ta^ala tiada
nisbat kepada kita adalab kerana kita memandang dengan
^ijab. Seperti sabda Rasulu’Llab (g alla’Llahu 'alaybi
wasallami):

n Man 'arafa nafsabu faqad 1 arafa rabbabu ’ 1
dengan isbaratkan jua. Pada £aqlqatnya dikenal pun la,
mengenal pun Ia.

(11) Seperti sabda Rasulu’Llab (s all’Llabu 'alaybi
wa sallam i):

n Man 'araia^Llaba t ala lisanubu ".

ya 1 ni:

"Barangsiapa mengenal Allab lanjuti lidabnya. 1 '
Pada tatakala muls.nya mengetabui man *arafa nalsabu ,
setelab sampai kepada fa qad ! arafa rabbabu maka
SendiriTTya. Malca sabda pula Rabr Allah:

" Man 'arala^Llaba kalla lisanuCbu] . n

ya 1 ni:

n Barangsiapa mengenal Allab kululab lidabnya."

ertinya:

tempat berkata tiada lagi lulus.

533

(12) Seperti kata STiaykh. Mul^yi ’ l-Din 'Arabl ( gacLdasa ’ -
Llahu sirrahu l) itu pun isharat kepada " man 1 arafa
naisahu faqad *arafa rahbahu 11 gua. Sha 1 ir:

" Al —gu ' aynu ’l-khalqi in kunta^dha 1 ^^

-1490

Wa’l-khalqu 1 aynu’l-haqqi in kunta dha
---■ .. ~ 1 agli

La in kunta dha^^ ' aynin wa 'aglin flma

tara

Fa huwa 1 aymi shay’in wah i din fihi illa 0

hT 1 1-shakli .

[1173 ya’ni kata Mu£.yi’ 1-Dln sehenarnya itu keadaan
hamhaNya:

"Jika ada engkau orang hermata, hermula:
hamha itu kenyataan Tuhan,

Jika ada engkau orang herhudi maka harang
segala kau lihat ini keadaanNya;

[Dan jika ada engkau orang hermata dan herhudi,
dalam sesuatu yang kau lihat]

Segala suatu itu dalamlTya [melainkan] dengan
segala rupa."

14-89. lext corrupt: da.

14-90. Text corrupt: da .

14-91. Text corrupt: da .

1492. I am unahle to trace this verse. It prohahly
came from the Diwan of Ihnu’1- 1 Arahl.

534

Seperti firman Allah Ta'ala:

- 1493

Wa huwa ma^akum ay n ama knatnm. « '^

ya'nl:

Ia itu serta kamu harang dimana ada kamu.

Lagi perka[taa]nnya Shaykh Muljyl’ 1-Dln ibn 'Ara"bl(shi ’r)
n Kunna hnruiCan] ^aliyatin lam nu[n]qal
muta ; akiaatin hi T d-dari *ala’l--qulal
kuntu ana[anta] flhi wa nahnu anta [wa anta]
huwa fa*l-kullu fl huwa huwa fa’s y al 'an man
wagal. 1 ^^

ya’nl:

"Kamilah huruf yang mahatinggi yang tia[da]

herpindah

Dan yang tergantung dengan istananya diatas

puchak gunung.
engkau dalamnya dan [kami engkau dan]

engkau la

Maka sekalian dalam Itu la, maka hertanyalah
engkau kepada harangsiapa yang wa§al."
(15) Hai Jalihi - mengetahui M Man 'arafa nafsahu hukan

1493. Qur’an 57:4.

1494. Quoted in the Asrar, pp. 3S-37.

1495. Preceding Aku the text has: engkau dan.

535

1496

mengenal jantimg dan paru-paru, clan "bukan mengenal y
kaki dan tangan. Ma *na u Man 'anafa nafsaTau 11 : ada nya
dengan Ada Tuhannya esa jua. Seperti kata Shaykh
[Junayd] BaghdaCdi] ( rahmatu*Llahi [ alayhi I):

" Lawnu^l-maM. lawnu ina’ihi . «^97

ya'nx:

n Varna air warna hejananya."

Lan seperti kata sha'ir Lam'at :

" Lagad ba t anta 1498 fa lam 14 " t ag har li dhi

hag ari

y a 130Q kayfa yudrglm man hi*l-'ayni mustatiru^

ya'ni:

"Sungguhnya telah terhunilah Engkau maka
tiada dapat dilihat oleh segala mata ;

Maka hetapa dilihat oleh segala mata [118]

kerana Ia terdinding dengan adaNya?"

1496. Mengenal duplicated in the text.

1497. The text is corrupt. This passage is also q.uoted
in the Asrar, pp. 61-62. In the Kitah al-Luma '
of Ahu Na^r al-Sarra,j (p. 36), this passage *xs
attrihuted to Ahu Yazxd al-Bis-yami and not to
Junayd.

1498. Text incorrect: ha^nanta.

1499* Text corrupt.

1500. Text has: fakayfa .

1301. Text has: muntatirun . Lama 1 at , Lam' at XIII, p. 3 z l-3»

1502. Maka h e tapa dilihat oleh segala mata duplicated
xn texFI

536

Lagi kata Shaykh Hulj.yl’l-Din:

" In ruhtu bi ^ ajahihi lam yanqa j .i safarl ~^^

In .ji^tu [ila] h a drihi 1 "^ wahishta fl

ha&rl

La ana [a]rahu wa la yanfakku min ha g arl
¥a fl daialrl wa la yalgahu fi 'umrl .

y a' nl:

"Jika pergilah aku menuntut Dia, tiadalah

herkesudahan tuntutku

Jika datang aku ke£a$.ratNya, la liar

daripadaku

Tiada aku melihat Dia, Ia tiada Jauh
daripada penglihatku

Bermula: Ia ada dalamku dan tiada aku

hertemu pada se'umurku."

Inilah maka kata Shaykh Jun[ay]d ( rahmatu*L1ahi 1 alayhi i);
" ¥u,iuduka dhanhun la yugasu hihi dhanhun

Cakharu] ." 15 ° 5

y a 1 nl:

"Adamu ini dosha, tiada dosha sehagainya."

1503. Text corrupt: sagarl .

1504. Text corrupt: hag rihi .

1505. Quoted hy IJujwIrl in the Kashf al-Mah,iub . See
Asrar, p. 61.

537

(14) Barangkala engkau pun suatu wa^ud, §aqq C2)a'ala]
pun suatu wujud, sharlka lahu datang kerana ^Eaqq
Subl^anahu wa Ta 1 ala wahdahu la sharlka lahu ^ 0 ^ -
ertinya ya'nl: tiada sekutu hagiNya; ertinya tiada
wujud lain hanya wujud £taqq Ta’ala jua. Seperti
laut dan ombak. Seperti firman Allah Ta’ala:

Fa aynama tuwallu fa thamma wa^ihu^LlTih ^07

y a ’ ni:

[Barang kemana mukamu kau hadapkan, maka
disana ada] Dhat Allah.

Dan kata Mawlana ’ Abdu’l-Ra^.man Jaml ( rabmatu*Llahu
1 alayhi I):

Bayt: Ham sayah u ham[ni]shln u ham rahu hamah ust

[Dardalaq gada u [dar] a^las shahi hamah ustj^ 0 ^
Dar anchuman farq nihan [kJhanah u jam *

[hamah ust]

1506. Qur’an 6:163.

1507» Qur’an 2:109.

1508. The second line of the verse is missing in_the
Malay text. This verse comes from the Lawa ? ib »

But in \i/hinefield and Qazvlnl's edition and trans-
lation, the Persian text does not show this verse.
5716(2 ) ■) p. 70 gives the verse in full.

558

Bi’Llahi tiamah. ust thmrnna bi*Llahi hamali

usi..

„1509

ya 1 nl:

T 'Sekampung sekedudnkan seke.jalanan' 1 '^' 5 '^

sekaliannya itu [Ia] jua;

1511

Lada telekung segala minta makan dan

pada a£las segala raja-raja itu pun [1191
la ^ua;

Pada segala perliimpunan dan perclieraian dan
rumah yang terbuni dan yang berhimpun itu
pun Ia jua,

Demi Allah sekaliannya Ia jual Maka demi
Allah sekaliannya Ia juai"

(15) Tamthll seperti hiji sebiji, dalamnya puhun kayu
sepuhun dengan selengkapnya. A^alnya bigi itu Jua;
setelah menjadi kayu biji sebiji itu gha’ib - kayu jua
kelihatan. Warnanya berbagai-bagai, rasanya berbagai,
[tetapi] a^alnya sebiji itu jua. Beperti firman Allah

1509. 8ee English translation of the text, p.7t>9 ,below.

1510. The text is garbled. Seke.jalanan is meant as it
is the literal transla^bion of the Eersian ham rahu
fellow traveller, occurring in the first line of
Jaml 1 s verse.

1511. Text corrupt. This word translates the Persian
dalag .

539

Ta'ala:

-1512 - -

. • • Tusga bl ma ’ in wab-idin wa nufa flg tilu
'ba l <3 .ab.a f ala ba^in fi*l-ukuli . 1 ^ 1 ^

ya *nl:

... Kami tuangkan clengan suatu air dan
Kami lebihkan setengah atas setengahnya
pada rasa makanan.

Tamthil seperti air hu^an dalam sebuah tanaman. Air
iCtu] jua yang lengkap pada sekalian dan herhagai-
hagai rasanya. Pada limau masam, padatehu manis,
pada mamhu pahit; masing-masing membawa rasanya.
Tetapi £aqlqatnya air itu jua pada sekalian itu. 1 '^’
Buatu lagi^^tamthll seperti matahari dengan panas.
Jikalau panas kepada bunga, atau kepada chendana,
tiada ia beroleh hahu daripada hunga. Jikalau najis
pun demikian lagi. 1 ^ 1 ^ Jangan shakk disini kerana
shakk ini itulah l^ioab.

(16) Kerana [atas] ma^har Jalal dan atas ma^har Jamal

1512 . Text incorrect: nusga .
1513* Q,ur’an 13:4.

1514. See Asrar , pp. 52-53*
1515* Text duplicates lagi .

1516. See Sharah , p. 13(32)

540

tia&a Cla] iDerclierai, maka Kamal iTamaLTya. Nama al-
Ylu 1 ±zz^^ tia&a 'bercb.erai, Nama al-La£lf [dan] al-
Qah.tiar tia&a bercherai.' 1 '^"^ Dan shirk pun mag-harNya
jua. Seperti kata Shah Ni , matu’Llah' 5 '^' 1 '^ ( gad&asa’-
Llahu sirrahul ):

[120] " Ra > aytu^^^ ? Llaha fl 1 aynl hi 1 aynihi
Wa 1 aynl 1 aynuhu^^ La^n g ur hu*aynihi

T-1S22 1523 -r -r

Habibi 1 inda g__ p;hayrr p;hayru 1 aynr

Wa 'indl T aynuhu min baythu ’ayni[hi] ."-^524

ya'nl:

"Kulihat Allah padakeadaanku dengan pengli-
hatNya;

1525

Bermula: keadaanku itu KeadaanNya, maka y

151?« Text corrupt*

1518. See Sharah , pp. 20-25.

1519. Sayyid Ni 1 matu ’ L1 ah of Kirman (d. 1431). See
Literary histpry of Persia , III, pp. 463-473.

1520. Text incorrect: Wa ra ? aytu .

1521. Text incorrect: wa *aynihi .

1522. Text incorrect; g ubbi . The Persian edition

has a printing error: the g of h ahlhl is printed
as mim .

1523. Text incorrect: 1 indl .

1524. Prom the Du Baytl (H urf Ya ). _See Kulliyyat i
Divan i Shah Ni^matu^LlaH wali , Persian texB,
ed':' "Magmud 'Ilml, Tigran, 1353/1954, p. 604.

1525. Haka duplicated in text.

541

tilik kepadaNya dengan tilik daripadaRya.
Kekasihku,-*-526 p a( g_ a se g a p a i a i a daripadaku,
lain daripada adaku,

Bermula: padaku AdaNya itu dengan keadaanku

suatu jua."

Inilah §ifat " Man 'arafa nafsahu faqad *arafa rabbahu "
itu pun permulaan gua.

(17) Sebermula. Pirman^^ Allah Ta^ala:

Wa*Llahu khalagakum wa ma ta l mai : un . 1 ’^

y a 1 nl:

Bahwa Allah Ta'ala menjadikan kamu dan
barang perbuatan kamu.

Ban lagi firmln Allah Ta‘ala:

Ma min d abbatin illa huwa akhidhun
bi nagiyatiha inna rabbl * ala g iratin
mustaglm . -^529

ya *nl:

Tiada siapa dapat membawa melainkan Ia jua

1526. Text corrupt; Kekasih kasihku. Kekasihku is
the correct translation of H abTbl .

1527. Text duplicates firman .

1528. Qur’an 37:94.

1529. Qur’an 11:56.

542

menghela 1 ^ 0 rambut dahinya. Bahwa Tuhanku
Esa jalanNya sehenarnya itupun.

Dan lagi sahda Nahl (g alla^Llahu 'alayhi wa sallam i):
n La hawla wa la guwwata illa hi ? Llahi
^l-^aliyyi^l-^a s lm .»^531

ya'nl:

"Tiada mengeliling"^^’ 1533 ^_ an tiada
quwwat seorang melainkan dengan kuasa Allah
yang Mahatinggi dan Mahahesar. n

Dan lagi sahda Nahl (g alla*Llahu 'alayhi wa sallam !):

- 1534 -

" La tatah a rraka dharratun illa hi

idhni’Llah .”

y a * nl:

"Tiada hergerak suatu dharrat pun melainkan
dengan geralc Allah Ta*ala. n
[Dan lagi sahda Nahl (g alla^Llahu ! alayhi wa sallam l);

1530. Text corrupt.

1531* Qur’an 18:40.

1532. This is an incorrect translation. It seems that
the translation giyen here is of the preposition
fcawla : around. The noun Tj.awl means power; hence

thecorrect translation should he kuasa.

1533* See note [&Q%.

1534. Text incorrect; dharnatun.

543

ya 1 nl:

" Khayrihi wa sharrihi mina*Llahi Ta’ala . n

"Baik dan jahatnya daripada Allah Ta f ala. ,T
Seperti firman Allah [121] Ta’ala:

¥a ma tasha*una illa &n Jmsha*a ? Llah .^^

ya’nl:

Dan tiada berkehendak mereka itn seorang
<jua pun melainkan dengan [kehendak] Allah gua.
(18) Sekalian dalll^^ dan hadlth ini isharat kepada
man *arafa nafsahu fa qad ’arafa rahbahu jua. Lain
daripadanya tiada. Dan kata Shaykh Mu&yl^l-Dln ibnu’1-
'Arabl ( qaddasa ? Lahu sirra ruhihi’1-’azlz I);

Shi’r :

"B aramun 1 ala’1-’ushshaqi~^^ an yashhada ’

1-siwa

Idha kana wa t jhu’l-haqqi [bi *l~nuri] ^-539

sha’sha’a

Ma dha agulu wa anta wahduka lam yaku

1535. Qur ’an 76 - '50 s Si : ZQ.

1536. Text reads incorrectly: dalll .
1557* Text corrupt: Ussagi .

1538. Text corrupt: yashhlda .

1559. Gf. 5716(2) , p. 74.

544

A kadun. siwaka fa ma siwaka fa ka’ l-lialsa . u

ya'nl:

“Telah tj.aramlah atas segala yang herahi
hahwakan memandang lain daripadaWya
Apahila ada keadaan Allah denganchahyaWya
gilang-gemilang

Barang segala yang knkata dan hahwa Engkau
jua Esa, tiada lain

Suatu pun daripadaMu maka sekarang harang
lain daripadaMu itu seperti haha adanya»"
Seperti firman Allah Ta'ala:

Kullu yawmin huwa fl sha’n .^

ya 1 nl:

Pada segala hari la itu dalam kelakuanWya,
(19) Ya’nl pada juhurWya herhagai-hagai [akan tetapi
Dhat tiada herhagai-hagai]^^^ dan tiada heruhah,
kerana Ia -

Huwa * 1-awwalu wa’l-'akhiru wa*l-

_ _ 1S42

% ahiru wa ? l-hafrinu ^

ya'nl:

1540. Qur 5 an 55:29.

1541. See 5716(2) , p. 75.
154-2. Qur’an 57:3.

545

Ia yang Pertama dan Ia yang Kemudian
dan la Hyata dan la Terbnni -
AwwalNya tiada ketahuan,’akhirWya tiada berkesudahan,
jiahirNya amat terbuni" 1 '^’^ dengan ba^inNya tiada kedapatan;

memandang diriNya dengan diriNya, melihat diriNya

- - - 1545

[dengan] DhatNya dengan §IfatNya dengan , Af’al3STya y ^

_ _ 1546

dengan AtharNya. Sungguh pun namanya empat pada

^aqlqatnya esa. Seperti kata Shaykh [122] MuTj.yi’ 1-Dln:
" Ta.jalll hi dhatihi fi dhatihi ."

ya*nl:

"Menunjukkan AdaNya bagi AdaNya"

■Lagi kata Imam Mu£.ammad Gazzali ( rahmatu 7 Llahi [ alayhi i ) :

1 ’ in 'alam aaust 1 ^^ be .ust balki hamah ust ... "

ya 1 nl:

"*Xlam ini daripadaNya dengan Dialah-tetapi-
sekaliannya la."

Diikut dari Kimiya-i-Sa 1 adat : -^48

1545. Iext: ketahui .

1544. Text repetitive.

1545. Text incorrect: Af [ alNya .

1546. Text: AtharaMya .

1547. Text: ust» Cf. 5716(2 ), p. 76.

1548. Text: Kama-i-Sa 1 adat.

546

" G-uft^-^~^ Ba Yazld: 1 ¥u,j udujia minlm

wa guywannma bihi la farqun ~bayni

wa "bayna rabbi illa 'bihadha’ 1-martabatayn . "^-550

ya'nl:

"¥ujud kami daripadalTya dan quwwat
kami dengan Dia. Tiada kedha antaraku
dan antara Tuhanku melainlcan dengan
duamartabat.

Inilah ’iharat " man 1 arafa nafsahu fa qad 'arafa
rabhahu."

(20) Sehermula. Allah SubTj.anahu wa Ta’ala tiada

hertempat dan tiada hermithal. Apa akan tempat

[apahila] lain daripadaLTya tiada? Mana tempat, mana

mithalj [mana] warna? Ilamha pun demikian lagi hendakCnya]

jangan hertempat, jangan hermithal, yangan herjihat
1651

enam, kerana §ifat hamha Tuhannya: hendak[nya]

maka datang kepada

" Idha tamma*l-faqru' 1 '^-^ fa huwa*Llahu

1549. Text corrupt: kepintu - ohviously guft is meant.

1550. Cf . Lama 1 at , Lam ! at XYII, p. 548.

155 i* See Asrar, pp. 51-52.

1552. Text corrupt: atamma*l-faqiru .

547

* ~bi * Ishi*l--Llah . "-*-553

ya'ni:

"Apabila sempurnalah. faqir maka
ia itu Allah dan Aidupnya dengan
hidup Allah. , '

Seperti kata Mawlana ' Abdu * l-Ra^man Jami (rab niatu* Llahi
1 alayhi l):

yar l dilkhwah ay dil
Qani 1 nashawl barangi na gah ay dil
A § al In ha mah rangaha azan blrangist
Man a h sanu sibghatan m±na*Llahi ay dil] . ^-554-

[ya *nl:]

"Kepada kekasih yang tlada berwarna itu

kau kehendak, hai hati;

Jangan kau padamlcan kepada warna

mudah-mudahan, hai hati:

Bahwa segala warna daripada tiada

berwarna datangnya, hai hati,

'Barangsiapa mengambil warna daripada

Allah itulah terlebih baik, 1 hai hati?"

(21) Ya'nl [125] yang a^alnya itu tiada berwarna dan

1553* Lama 1 at , p. 552 .

155A. See below, n ote , i9oi.

548

tiada "berupa. Segala rupa yang dapat dilitiat dan dapat
dibicharakan, sekalian makhlug Jua pada 1 ibarat.
Barangsiapa menyembah makhluq, ia itu mushrik; seperti
menyembah orang-orang mati dan manl dan jantung dan
paru-paru - sekalian itu berhala jua Tjnk umny a . Bara-
ngsiapa menyembah berhala, ia itu kafir - na'udhubi } -
Llahi minha l ¥a’hlahu a f lam !

(22) Jika demikian ngapa memandang seperti ombak dan

laut guga dapat? Seperti sha'ir:

M Fa *awwil 1 alayhi la siwa.h u,

fa*aynama tuwallu fa thamma wa.jhu

9 Llahi laysa mubarqa ! an .”] ^-55
1556

(25) [ ^ Haggu^l-gu.ja.ju wa ragatL’1-khamru

Batashabaha wa tashakula’1-amru
Ba ka * annama khamrun wa la gadahu
I p a ka * annama q adah.ua wa la khamru . »-*-557

ya’nl:

1555- The Malay text is incomplete. Cfo 5716(2 ), p. 79*

1556. Ihere is a considerable lacuna in the text here.

Cf . 5716(2 ), pp, 79-84. See o,lso above, pp. 569-577 =

1557* Not in the text, but see 5716(2 ), pp. 84-85.

See also Lama 1 at , Lam 1 at 7y~ p. 555»

549

[Naqsh.kacha dan bening 1 ^-^] minnman
Maka senipa keduanya dan sebagai pekerjaannya
Maka sanya minuman tiada dengan piala
Dan bahwa piala tiada dengan minuman.

Ya'ni warna kacba dan warna minuman esa jua; warna
minuman dan kacha pun sebagai jua, tiada dapat dilainkan.
Seperti kata Lam * at ;

U A1- * aynu waiodatun wa*l-hukmu mukbtaliiun
Wa dbaka sirran -^559 abli’1-* ilmi

ya'ni:

"Agalnya suatu jua warnanya berbagai-bagai
Rabasia ini bagi orang yang tabu jua dapat
memakai dia."

[Seperti kata mi gra*:

" Ma * sbuq u' isbq u 1 asbig bar sib yakyast In.ja
Gbun wa g l dar na-gun,iad bi.jran cbi kar

darad] 1 ^ 61

1558. See Asrar , p. 58.

1559. Text corrupt: sbirrun .

1560. Text incorrect: yankasiiun . Lama [ at , tbe XI
Lam'at , p. 341.

1561. Gf. Asrar , p. 28.

550

ya»nl]: 1562

"Berahi dan yang berahi dan yang diberahikan
itu ketiganya esa jua,

Sini, apabila pertemuan tiada lulus,
percheraian dimanakan ada?"

(24) Kenapa dikata kerana sifat bertemu dan bercherai
dua? Hendak[nya] pada ^aqiqat tiada dua.

Seperti ombak dan laut esa o ua ? pada jahirnya jua dua,
teta[pi] bertemu pu[n] tiada bercherai pun tiada;
didalampu[n] tiada [124] diluar pun tiada.

Q,ala * l-ghayrbhu 7 l~a' g am; Ayyi
Qala ? Llahu Tlu 'indaka ya rabbi ?

£ala^Llahu La 'ala: § alatu*l-ladhi
laysa flha siwa’1 1 ^ 6 ^ wa ; l-mu g alli
gha’ibun [ anha .

ya' ni:

Sembah Ghawth: "Mana kebaktian

Terlebih kepadaMu ya Tuhanku?"

Birman Allah Ta'ala: Sembahyang

yang tiada dalamnya suatu pun lain
daripadaKu, dan yang menyembah
gha’ib.

1562. Not in the text. See 5716(2 ), fol. 69r-69v and
Lama 1 at , Lam 1 at III, p. 35l.

1563. Text incorrect: siwani.

551

Nyatalah [daripada ini bahwa yang] disembah pun Ia
Jua, yang menyemhah pun §aqq. Seperti kata Hasha , -

H Ma^£_£ 'arala^Llahu illa’Llah
ma ya 1 lamu’hlahu illa^Llah
ma yara’hlahu ilIa’Llah . *'

y a * nl:

”Tiada mengenal Allah hanya Allah,
tiada mengetahui Allah hanya Allah,
tiada melihat Allah hanya Allah. 11
Dan seperti kata Mawlana ' Ahdu’ l-Ra^man Jaml:

Hamchunln^^wa g il nash[as]tah pesh yarl
mlkunad an~^^ ha,jr nalahai zar ta shuy/ad
mahiub u mahrum az wa s l waqif an har ran,j
u malal .^^^

ya'nl:

1564. Text incorrect: ma shaykh.

1565. Text has man .

1566. Text has hu janln , hut see 5716(2 ) p. 87 .

1567. Prom 5716(2 ), p. 87; text incomplete,

1568. Text has malat , or perhaps mala’at . 5716(2 )

p. 87 has" malal , which seems to he the correct
reading.

552

"Orang yang wagal itu seperti orang duduk

[kesal] .^-569 taulannya dicheriterakannya

daripada percheraiannya dan serunya dan

tangisnya, sehingga jadi T^urum daripada

wagal; terhenti [ollehnya daripada percherai-
annya dan

daripada penuh dengan dukachitanya. u
Dan seperti kata Shibll: ^70 hendakCnya] sha’ir:

" Ana kadafda'un yaskunu fI’l-llmi

In hiya [fahat] mala*at agaha

wa in sakatat^^ ma tat mina*l-ghammi . »-*-572

ya 1 nl:

,f Akulah seperti katak diam dalam laut;
jika kubukakan mulutku nischaya dipenuhi
air;

jika aku diam nischaya matilah aku dalam
perchintaanku. 11 [1253

(25) Isharat daripada Shaykh Sa‘du’l-Din: tjika

1569* Text: kisi or lesi (?). As a translation for the
Persian pesh it should surely he dihadapan .

1570. Text: corrupt.

1571 . Text: sakanat .

1572. See Kalabadhl, p. 159; Lama 1 at , Lam 1 at XXVIII »

p. 361. For the correct reading of the text,
see above, p. 772 ,,

1573. Text: Sa^adu^I-Dln (i.e. Shabistarl).

553

lagi dituntut tiada diperoleh; [jika lagi] dipandang
tiada dilihat,' kerana fi f il kita itu seperti angin
dilaut. Jika herlienti angin maka ombak pulangkepada
agalnya. Seperti firman Allah. Ta*ala:

Ya ayyatuha*l-nafsu’l-mu t ma’innatu j.jri*!
ila rabhiki ra d iyatan mardiyyatan fa ? dkhulx
fi * ibadi waMkhulI .jannatl . ^

ya’ni:

Hai segala kamu bernyawa mu^ma’innahj
pulanglah kamu kenada Tuhan kamu ra$i
kamu akan Dia dan radi Ia akan kamu.

Maka masuklah shurgaKu, hai hamba-hambaKu!
Ertinya datangnya pun daripada laut, pulangnya pun
kepada laut jua.

Jannatu’l-zahidina~^'^ hurun wa gu s urun
Jannatu 7 !- 1 ashigina fi mahalli kuntu
kanzan makhfiyyan -

ya‘ni:

Shurga orang zahid^^^^ anak bidyadari
dan maligai,

1574. Qur’an 98:27-30.

1575* Text incorrect: zahidin.

1576. Text corrupt; zahi gi.

Stmrga oCrang] 'berah.i hepada perbendaraan
yang berbuni.

(26) Sanalah tempat diam segala 'Jlshiglni Berahikan
shurga pun tiada, dengan neraka pun tiada takut ia;
kerana [pada] orang berahi yang wa§al ,jannat itulah
yang dikatakan [dalam ayat] fa’dkhuli f 1 'ibadl
wa } dkhull nannatl . 1 ^^ Pulanglah ia kepada tempat
kuntu kanaan makhfiyyan . Dan seperti kata Ahlu’Llah;
M Man 1 arafa’Llahu fa huwa mushrikun ."

ya 1 nl:

“Barangsiapa mengenal [Allah] maka ia itu
mushrik.”

Itupun ia: -*-578

n Al faqlru la yat j -ta ila’Llahi . »-1-580

Itupun ia:

n Al-faqIru suwadu’l-wa,ihi fI ’ 1-darayni . »1-581

ya’nl:

"Yang faqlr itu hitam mukanya pada kedua negeri.”

1577. See above, note 1574.

1578* This translates walahu ay d an .

1579. Text has: yakhtaru .

1580. Lama 1 at, Lam 'at XA, p. 552.

1581. Loc. cit■

555

Itupim ia: slia' ir:

ll i’ljia , l-p;b.arlqu [126] l3i~b ab ri ma lahu t arafun
Riiibtu flb.i 1 ani } l-wi,jdani wa’ 1- 1 adam . M

ya'nl:

"Aku telah karamlah pada laut yang tiada
hersisi,

Maka lenyaplah aku dalamnya; daripada u ada M
dan "tiada" pun aku tiadalah tahu. u
Itupun ia: sha 1 ir:

" Raddadtanl bayna’l-maniyyati wa’l-iauna
wa ,j ama [ t anl hayna ’ 1- 1 inayati wa * 1 - 1 ina
V7a akhadhta nl[minnl] li dhatika^®^ fa’-

rtagltu

limustawa la anta flhi wa la^^ ana ."

ya'nl:

"Kemhalilah aku daripada menuntut dan yang
dituntut.

Dan herhimpunlah aku antara yang mengarunia
dan [yang] dikarunia,

Dan kemhalilah daripada aku hagi adaHu
suatulah tiga.

1582. Text: lidhalika ; lidhatika from 57l€>(2 ), p. 91«
1583» Text: wailla; wala from 5718(2), loc. oit.

556

1584

Tiada Engkau dalamnya dan tiada aku." ^

Lagi kata SLaykh ^TJ^ar ( radiya’L1ahu 1 anhu J ):

C Baz ba'de dar tamasha t urah
tan farudandi farigh az ^ alab ]

ya *nl:

"Paripadanya kembalilah setengah
daripada melihat tamasha tepuk dan tari:
Fyawanya pun diheri selesailah ia daripada
tuntut.”

Itupun ia:

[ Bayt: warag shugl wa galam hashkun siyahi
zir dam dhar kas hamln dln [u] qi §g ati 'ishg
ust ki dar daftar nah migun,jad . ^586

ya 'm.] :

Qar$as pun ditunukan dan qalam pun
dipatahkan dan da’wat p\m ditumpahkan

dan nafas pun dihelakan.

Inilah qiggah ragam'^^ orang herahi hahwa

1584. Te^t: tiada aku dalamnya dan tiada engkau.

But see the Arabic.

1585. Brom 5716(2 ), p. 91. The Malay text has only the
Malay trans1atio n.

1586. From 5716(2) , p. 92. Not in the Malay text.

1587. I.e, din : ugama : 'religion' in the sense of
(religTous) disposition: ragam .

557

dalam daftar tiada lulus.

Ini pun ia:

Kata bayt STiaykh. Ni l matu’LlaTi:

[j) alab afdat iradat wa bila wu,jud b-iiah ast

Wi.jdan mu h al namnayi wagrub wa khiyal

_ _ _ 1588

gu dur Rhurur nafsah du dur du dur . ^

ya*nx] :

luntut pun sctru dan keliendak pun sia-sia
dan wujud ptm jadi dinding tiada dapat
diperoleh menghendaki damping dan
chita yang ^a^Lir segala ghurur nafs pun
menjauhkan.

(27) Iniiah kesudahan sekalianj Inilah yang dikatakan:
n Fa’l-fana } u ^anl^l-Iana^i ghayata’l-fana ,” [1271

Inilah yang dikatakan ’alam lahut pun dapat,^^ dan
dikatakan wa§al pun dapat dikatakan ma£.w pun dapat
dikatakan. Inilah kata Shah 'All Barial 1 ^^ d[alam
hahasa] Fa[r]sl:

TI Bar dar dara*l~fana’i kardam su.jud

1588. 5716(2 ), p. 92.

1589. Dapat duplicated in the text.

1590. 'All ibn Mu&ammad al-BarizI, see Kalahadhl , p. 12.

558

Sar bar awardam mara ru’ I numud . n

ya ' nl;

"Kepada pintu degeri yang fana’ sujudlah aku
Kubukakanlah kepalaku pertunjukkanlali
mukaMu kepadakuj"

Kata orang Pasai: 'Jika tiada kuplio, tiada hertemu

dengan kufu' - ya'nl kupho pada "bahasa Jawl 'tertutup':

jika tiada tertutup, tiada hertemu dengan kufu' -

ya’nl ['pada’].^592 ^rti pada [itu] tiada lagi lulus

ia itu; ya'nl menjadi seperti dahulu tatakala dalam

kuntu kanzan makhfiyyan , serta dengan Tuhannya. Seperti

bigi dalam puhun kayu; sungguh pun jahir[nya]

tiada keliliatan £aqlqatnya esa jua. Sehab inilah

Mangur [al-gallag] mengatakan: " Ana n=?aaa : " -

^ 1S94 - -

setengah mengatakan; [" Innr ] ^ Ana’Llah I"; kerana
ada nya ini tiadalah dilihatnya lagi.

(28) Inilah ertinya;

Idha tamma^l-iagru fahuwa ? hlah .

ertinya:

1591* Ihe words mara ru’I are from 5718(20 ) p. 93*
Text has: mara 'radl .

1592. 0f. abcye» p. 84 and note 183.

1593* Text repeats the word didalam after kayu
1594. 5716(2 ), p. 94.

559

Yang faqlr tiada snatu pun akan baginya.
Maka firman Allah Ta’ala dalam §adlth Qudsx:
NawmaAl-iaglru naw mi
ukulu»l-faqlru ukuli
wa sharabu^l-^aglru sharahi .

ya 1 nl:

Tidur faqlr itu tidurKu, dan
makan faqxr itu makahKu, dan
minum [faqlr] itu minumKu.

Dan lagi firman Allah Ta’ala:

Al-insanu sirrl wa an[a] sirruhu
wa sifatu[hu ]. [128]

ya'nl:

Yang manushia rahasiaKu dan
Aku rahasianya dan gifatnya.

Kata Uways al-^aranl 1 ^^:

n Al-faqIru hayatuhu hi hayati*Llahi
wa *Ishuhu hi f Ishil[ ’hlah ] . 11

ya * nl:

"Yang faqlr itu hidupnya dengan hidup
Allah, dan sukanya dengan kesukaan
Allah. n

1595* Cf. above note 172. Text has: Uwaysh

560

Seperti kata MashaHkh. hendakCnya] :

!, Man 'arafa’Llaha fa huwa mnshriknn
wa man *arafa nafsahu iahuwa kaiirnn . n

ya’nl:

n Barangsiapa mengenal Allah maka ia itu
menyekutukan, dan harangsiapa mengenal
diri nya maka ia itu kafir. n
Seperti kata Shaykh Mu^yl ? 1-Dln ihn 'Arahl:

>f Al-ma * rifatu Ui.jahun lahu wa law
1 a wu,j uda’l -kawnayni 1 a g ahara 7 1 - 1 aynu * M

y a 1 nl:

"Yang ma’rifat itu dinding; hermula:
haginya jika tiadalah wujud kedua ’alam
nis chaya nyatalah AdaNya. M

(29) Kerana tuntut dan ma'rifat dan 'ishq dan ma^ahhat,
sekaliannya itu, pada 1'tihar, gifat hamha dua»
jikalau sekalian itu tiadalah padanya, maka lenyaplah
ia. ICerana dhatnya dan gifatnya nishat kepada Allah
Suhlianahu wa Ta'ala jua, jikalau harangkala tiadalah
ia, malca sifat hamha, seperti §ifat omhak, pulang kepada
laut. Inilah ma'na irji'1 ila a g lihi ^^^ [dan ma'na
inna li a hlahi wa inna ilayhi ra t ji ,: un - ya'nl:]^-597

1596. Qur’an 89:28.

1597- Qur’an 2:156. Not in the text hut in 5716(2 ),
p. 96.

561

Balawa kani daripada Allab. dan kepadaBya kami pulang;
dan ma’na kullu stiay’in ha.likim illa wa.i~b.ahu ini
pun ia; dan ma'na kullu man ' alaytia lanin wa yabga
wa.jhu rabBika dh.u’l-,ialali wa^l-ikram 1 "^ - ya'nl:

Segala sesuatu atas ’alam ini lenynp, dan kekal Bhat
Tuhanmu [1293 yang empunya kehesaranNya dan kemuliaanhya

- ini pun ia.

(50) Sebermula jikalau ada lagi rasanya dan chitanya
dan ladhdhatnya, sifat dua lagi; seperti mushahadah
pun dua lagi ^.ukumnya. Dan Jika lagi shahid, shuhud
pun.Cada] hendakCnya]; seperti rasa, yang dirasa dan
merasa pun hendakCnya]; sepertinenyita dan dichita
hendakCnya]. Sekalian §ifat itu pada i'tihar lagi
dua jua, Seperti omhak pada omhaknya laut pada lautnya

- helum mana 1 ^^ dilaut. CApahila omhak dan laut sudah
men^adi satu]muqahalah pun tiadalah, mushahadah
pun tiadalah. Inilah 'iharat idha tamma’l-faqru

fa huwa ? Llah , dan 'iharat al~faqiru la yuhta.ju ila’Llah .
Ha'naCnya] hanya fana’ dengan fana jua. Tetapi gika

1598. Qur’an 28:88.

1599. Qur’an 55:26-27.

1600. In 5716(2) this word is translated as sawiji,

p. w:

1601. 5716(2), loc. clt.

562

akan fana’nya itupun - jika diketakuinya - 'belum berteiriu

*l

dengan fana’, kerana ia lagi ingat akan fana’nya.

Itu lagi gifat dua tinggal padanya.

(31) Seperti kata Skaykh r A$$ar:

n Rahi^^^ wi g ali dost kaae raygan _1-604

nadld

-»• -1605 - -

An kas ki. drddh har du ^ ,jihan dar miyan

nadld."

ya’nl:

n Jalan orang herahi yang wasil pada

Kekasihnya itu, akan orang itu suatu pun
tiadalah dilihatnya;

Segala orang yang melihat dia itu, kedua
'alam itu pun tiadalali dilihatnya pada
antara itu."

Lagi kata Shaykh ’ A££ar ( rataiiatu’Llahi 1 alayhi j ) :

rt Tu [mabash]^2£ Q- g lan [kamal In [130] ast

u has

1602. See above note j95.

1603. Text: rahl ; 5716(2 ), p. 98 reads as ahove.

1604. Text; radi kan ; see 5716(2) , p. 98.

1605. le^t: har dum ; see 5716(2 ), loc. cit .

1606. Krom 5716(2), p. 99.

563

Q}u du ru kam shor wigal In Cast] u das] ,-^07

ya'nn:

[Jangan ada semata-mata,
inilah saja kamal;

Jangan bermuka dua, inilah sehenar wi^al”]. -
kerana erti wagil hukan dua.

Ya'nl harangkala shakk dan yaqln tiadalah padanya,

wasillah. Hamanya 'ilmu’l-yaqin, ya'nl mengetahui

dengan yaqm; dan ‘aynu^l-ya^m, [ya'm] melihat

160 Q

dengan yaqin; dan ^.aqqu’ 1 ~yaqin, [ya’ni] sehenar yaqin- 7
yaqin adanya dengan ada Tuhannya esa ouga. Asalnya pun
esa, pulangCnya] pun kepada esa jua - ya’ni irii 1 ! ila
ag lihi ,^^' 1 '^ dan inilah ma’na idhatanuna* l-faqru fa
huwa*Llah . Wa’Llahu a*lam hi^l- s awah l
Tammat al-kitah [al-musamma
hi 1 1-muntahij. Smin!

1607. Loc. cit .

1608. Text: harap (?).

1609. Text: hadap (?). See 5716(2), p. 99.

1610. Qur*an 89:28,

1611. 5716(2 ), p. 100.

564

CH/.PTER X

The Secrets of the Gnostics
hy

5ainzah Fan^url
[Leiden Text no 7291 (1)3

[16] Bismi ’ Llahi ’ 1-Ra£mani ’ 1-Ra^.Im.
Al-£amdu 11’Llahi’l-ladhI shara£.a
^udura’1-*arifln hi mafatl^i wujudihi
wa zayyana quluhahi!m hi asrdrihi [wa]
nawwara arwa^ahum hi ma'arifi shuhudihi
wa jahhara nufusahum hi nuri ’ishqihi.

Af£alu’1-salat wa akmalu’l-tafriyat ’ala
sayyidina MutLammad £a^ibi’l-lj.aw£l.i
’l-mawrud wa’l-maqami’l-mu^Lammadi
’l~ma£unud wa ’ala alihi wa ga£bihi
aQam'In wa’l-£.amdu li’Llahi
rahhi’1-’alamln.

In the name of God, the Most Compassionate,
the Most Merciful.

Praise he to God,

Who expands the hreasts of the gnostics
With the Keys of His Existence;

And adorns their hearts
With His Secrets;

And illumines their spirits
V7ith the Knovjledge of His Vision;

565

And purifi.es their souls
With the Light of His Love,

Lhe most excellent of blessings

And the most perfect of salutations "be

Upon our lord Muhammad,

1 P

Lord of the Basin of Drihk: and

0f the Lauded Station, 1 ^^

And upon his House
And his Companions all.

Praise be to God,

CDhe Lord of the Worlds.

(1) Know, 0 sons of Sdam who are Muslims, that God^^
the Glorious and Exalted creates us; from being name-
less,' 1 *^'^ He bestows upon us names; and from being
formless, He fashions for us a form complete with ears,
heart, soul and intellect. It is incumbent upon us to
seek our Lord in order that we may know [Him] with our
gnosis, or through our service to a

1612. The Basin of the Prophet is one of the eschato-
logical stations in Muslim eschatology, based

on the Qur’an (108:1), See further E.I., article
Uawd; al-Ash'arI, pp. 160, 244; Wensinck, pp.

1^57 23ITJ.r258, 268, 274. ■"

1613. The Lauded Station is the station promised by
God to Huljiammad. See e.g. Hicholson in Studies ,
p. 136; Insanu *1-Kamil II, pp. 31-58.

1614. Throughout this study the word Allah is trans-

lated as God. ~ ”

1615. See note 867

566

n GL

teacher' L who Tias perfect gnosis of Him, so that
we may not fall short [of our cLnty] ,

(2) However, hefore you meet with one whose gnosis
is perfect, consider these fifteen hayts . These
[fifteen bayts ] are [composed of] a verse of four
lines to each hayt. 1 ^^ Should you fail to comprehend
[the meaning of] these fifteen verses, consult their
commentaries, for in the commentaries are made manifest
discourses on the gnosis of God. But G-od knows hestl

(3) Shahdan.'^^' 1 '® There is nothing amiss [in this
book]. Hevertheless, should you find inadequacies,
complete them; should you find errors, correct them;
should you meet with mutilations in the language, or
in the letters - more or less [1?] - improve them
[and] do not scorn [the work], for man is beset with

1616= I.e. a^Spiritual Guide, a Shaykh , or a Murshid
"CPr. Plr;. This is a prerequlsite to entrance
into i PTarlgah . There is a tradition that the
seeker must not travel alone - if he has no
spiritual guide the Devil is his guide. See
Rumi, Hathnawl , VI, 494.

1617. It is incorrect to consider a hayt a couplet.

It is more properly speaking a verse. In the
way in which IJamzah uses the term here he obvi-
ously means a verse composed of four lines to a
hayt. See further Bi^owne, Literary history of
Persia, vol. II, pp. 24-25f T.

1618. See note 871

567

forgetfulness and carelessness. As the Messenger
of Gof (God hless liim and give him peacei) says:

" Al-insanu murakhahun *ala*l~nisyan ."

that is:

161 Q

"Man is composed J of forgetfulness" -

for man is replete with imperfections, Only God the

Glorious and Exalted is free from imperfections l

(4) On an exposition of the gnosis of God Most

Exalted, His Attributes and His Names .

0 we all who worship the Name l

It is incumbent to know what is Eirst;

Eor our Lord Who is Eternal
Is One with His seven Attrihutes,

[18] Our Lord is the Possessor of the

Essence.

The first of His Attrihutes is ’Living',

The second is 'Knowledge and the Forms of

the Known, 1

The third is 'Willing’ all [acts of] the Will.

The fourth is ’Powerful, 1 with a Power

Ahsolute,

Fifth is the Attrihute called 'Speech'

Sixth is ‘Hearing', with His Existence

endures

1619. The Malay translation: terkendaraan atas for
murakkahun 1 ala is literal.

1620. Two wandering puatrains follow. See note 875

568

The seventb. is ’Seeing' the permitted and

iorhidden»

The existence of these seven Attrihutes is

Eternal.

Of the Universal Potentialities He is Omniscient
In virtue of these Attrihutes, with Wise

Perfection,

Iie is called ‘Most Compassionate' and

'Most Merciful• 1

Knowledge is the Reality of Mu£iammad the

Prophet,

Pursuing the Known with Its Omniscience;

Erom that Reality the sinner and the saint
Derive their forms in all manner of ways.

Our Lord is the Possessor of Perfection
Within His Knowledge never vanishing
In the 'Most Compassionate* is the sum of

Majesty

[19] And upon all Beauty the 'Most Merciful'

holds sway.

Our Lord is He Who is called Exalted
With. all His Attrihutes forever ahiding
Upon the Universe entire His effects take

form

-1 AT Ol

Prom the six directions - hence He is Alonei

The light of Iiis Effects will never die out
Giving existence to the Universe entire

1621. iChall : alone, free from the limiting nature of
dlmension.

569

Creating creation day and night

lorever and ever it will never cease.

Our Lord is like/§atliomless Ocean

Whose waves are rolling in every direction

Ocean and waves are both intimate

At last to its depths the waves will sink.

The Ocean is Knower its currents the Khown
Its Oondition is Q,asim its waves are Magsum .
Its tempest is ’governingJ its dispositions

are 'governed’.

Upon the entire Universe it is these that

are featured.

If you really know [the meaning of] existence
It is where you effect true vision
Cast off your form from all restrictions
In order that you/a&Ide in your Self.

Upon God’s Existence you must suhsist.

Cast off your form and your name constantly
Annihilate your consciousness from Lordship

and slavehood.

In order that you may achieve the Act that

is Einal.

If you are not yet firm as a stone
Uuality is still your lot: slave and Lord
When you are no longer conscious of gold

and coin, 1 ^ 2 ^

Then indeed you can become one.

1622. See below, note 1755

570

If you aro yet not extinct irorn hundreds

and thousands

You will never he able to annihilate your

existence

Make yourself extinct from the gross and

the subtle

In order that whatever you say becomes

permissihle.

§amzah Ean^uri, though he is insignificant

Iiis Reality is close to the Nohle Essence

Though hut a huhhle whose form is gross

His union is constant in the Sea of the

Suhtle.

These are the fifteen verses. Now loolc again and
listen to their commentaries.

who wc

It is incumbent [to know wliat is Eirst] ...

That is to say, [by 'narne' is meant] the Name of
G-od the Glorious and Emalted, for according to the
Prescribed Law ( sharl 1 at ) whosoever says: 'There is
no god hut G-od and Mu^ammad is the Messenger of God*
with his tongue, he is a Muslim. But in his heart? -
God alone knows hesti As the Prophet (God bless him
and give him peacei) says:

"Man qala la ilaha illa’Llahu

that is:

571

u Wh.osoever utters: 'There is no god hut God'
enters into Paradise (witli much ease)." [21]

Furthermore the tlessenger of God (God hless him and

give him peacel) says:

n Man qala la ilaha illa*hlahu
hhali s an mukhli g an dakhal a ’ 1 - ,j annah . "

that is:

"Whosoever utters: 'There is no god hut God'
with a pure heart enters into Paradise»"

It is hy virtue of the reason that the name and [the]

possessor of [the name] is one and the same, when the

name is mentioned the one who mentions it and the

possessor of the name mentioned feel at one with each

other. From the point of view of reality it is incum-

hent to know the Possessor of the Name in order that

[your] islam may he complete. It is just like a

person who goes to China and hears the name of the

Emperor of China; although he does not meet the Emperor

in person, [his] visiting China is complete in all

respects and [it were as though] he sees the Emperor.

He hears the Emperor's name [mentioned] - and hoth

[seeing and hearing] are accomplished hy him. Por

this reason, from the standpoint of reality, it is

incumhent to knov; and have gnosis of the LTame of Him

who is called Allah, for God the Emalted says:

572

rian kana fl tiadhihi a 'ma fah.uwa
ii^l-^akhirati a'iiia wa a d allu sabllan .^^

that is:

V/b.osoever is ‘blind in this (world) he will
be hlincl in the Hereaiter, [and further away
from the path] .

Hence the People of the Path ( Ahlu^l-Suluk )^^ say,
concerning a person who does not know God hut who
mentions His Name with a pure heart, that that person
is a Muslim. The Doctors of Theology (‘ Ulama ’) and
the People of the Path are agreed [on this point]:
that a person who knows God is among the elect; a
person who has gnosis of God is among the super-elect,
for the person \tfho has gnosis of God is higher [in
rank] than the person who knows Him. As the Messenger
of God (God bless him and give him peace!): says:

"¥a ’bud rabbaka ka^annaka tarahu

1625. Qur’an 17:72. See also Qur’an 57:15»

1624. §amzah interprets this verse as:

Wb.osoever does not know God in this world
will not know Him in the Hereafter.

By 'know' gamzah m ® a ns gnosis: Kenal .

1625. Literally: Feople of the Way, i.e. the mystical
path. See for the distinction between salikun
and ma.iadhib, Prithiof Shuon's account, op. clt .,
pp. ^WTnote 2.

573

that is:

"Worship your Lord as if you soe Him .,.

(this can bo applied with reforence to
the person who has gnosis of God) [22]

... Fa’in lam takun tarahu fa *innahu yaraha ."

that is:

... [for] if you do not see Him, He sees you."
(this can he applied with reference to the
person who knows God)."^^

Further God the Exalted says:

Wa* hud rahhaka hatta ya’tiyaka’l-yaqin . -^27

that is:

Serve your Lord until there comes to you certainty.
(i.e. [hy] certainty [is meant]: that which is
devoid of douht).

This is the meaning of '... worship the Wame *.

(6) Ea 'lam - It is incunibent to know what is first ,

That is to say, when the earth and the heavens,
the Throne and the Eootstool, IIeaven and Hell, were
all yet non-existent - when the Universe together
V7ith all its parts was yot non-existent - what was the
Eirst [Existent]? The Eirst was the Essence Unique,

1626. Cp. Lama 1 at XIII, p. 342-34-3.

1627. Qur’an 15:99. Cf. Lama’at , p. 357*

574

Self-Subsistent, without Attributes and Hamos - That
was the First. The Name of the Essence is He. The
meaning [conveyed] by [the ITame] He serves as a symbolic
allusion to the Hame of the Essence without Attributes.
The Name Allah is one degree below the rank of the Name
He. But [the Name Allah ] is the sum of all Names. 1 ^®

As in the case of one who is named Hul^iammad, if he has
learning, he is called learned; if he is clever, he is
called intelligent; if he trades, he is called trader.
All namcs that como under these names are contained
in the name MuTp.amm.ad , for Mulpammad is the sum of all
these names. In the same manner the Name Allah
Glorious and Emalted is the sum of all Names: by
virtue of His creating the creatures He is called
Creator; by virtue of His providing His creatures,

He is called Erovider; by virtue of His fashioning
the Universe, He is called Maleer; by virtue of His
creating with wisdom, He is called Vise. All these
Names are contained in the Name Allah, for Allah [253

1G28. Cf. Shabistarl:

Each creature has its being
Erom the One Name,

Erom which it comes forth,

And to which it returns,

With praises unending.

Ledorer, E., T he Secret Hoso Garden , London,
1920 , p. 72.

575

is the svun of all Names. But [the Name] He is higher
in ranh than the Narne Allah , ancl [likewise] the Essenoe
is higher in rank than the Wame He. Whosoever comprehends
the meaning of this, he will comprehend the meaning of
'The First'.

(7) * Ea'lam - Eor our Lord Who is Eternal .

That is to say, [He] is Eternal, and His Eternity
is timeless and impossihle to discourse upon. That is,

[He] is Eternal without eternity, [He is] Eirst without
firstness, [He is] Eternally Existing. Discourse upon
His Eternity is futile except for the discourse of the
People of Revelation ( Ahlu*l-Kashf ). According to the
People of Revelation His Eternity may he likened to a
round fruit neither hounded hy sides nor having a tree;
neither having a heginning nor having an end; neither
having a centre nor having sides; neither having a
front nor having a hack; neither having a left to it
nor having a right to it; neither having an ahove nor
having a helow. This is what is meant hy Eternal. It
is also possihle to liken [His Eternity] to a circle,
for the circle has neither heginning nor end: if it
is said that it has a heginning, then it can also he
said that it has an end; if it is said that it has an

end, then it can likewise hc said that it has a ' hejginning.

576

It is incmbent to comprehend the Eternity of God the
Glorious and Exalted with perfect gnosis. This is the
meaning of 'Etemal'. How can we achieve gnosis of
God Most Exalted if wo do not comprehend His timeless
and spaceless Eternity?

(8) Ea 1 lam - Is One with His seyen Attrihutes .

That is to say,[Iie] is not separate from His
seven Attrihutes, even though it is said that the
Essence of God.is The Eirst. 1 ^^ But [here] expression
hecomes difficult; that is, [24] [if we say that the
Essence is The Eirst, it conveys the impression as
though] It is separate from Its seven Attrihutes -
and this makes Him logically insufficient, According
to the Doctors of Theology, God’s Attrihutes are
neither His Very Essence nor other than His Essence.
According to the People of the Path, the Attrihutes
are His Very Essence. The analogy is that of a person
who, hy virtue of his knowledge, is called knowing;
hy virtue of his power, is called powerful, hy virtue
of his will, is called willing; hy virtue of his
speech is called spealcing; hy virtue of his hearing,
is called hearing; hy virtue of his sight is called

1629. Gee above, p. 22 of tho text.

577

seeing. It is only expression that makes [the
attributes] 'otb.er' than the Pure Essence. Ihe names
of the seven Attrlbutes aro first, 'Liie 1 ; seconcL,
'Knowledge'; tliird, iourtb, ’Power'; fifth,

’Speech'; sixth, 'Hearing’; seventh, 'Sight'. The
Essence and these seven Attributes are never separate,
Ihere are other Attributes without number, but [all
those other Attributes] are contained in the seven
Attributes, for these seven Attributes are laigher
in rahk tlian those other Attributes. Just as the
Name Allah is the sum of all names, so the seven
Attributes are the sum of all Attributes. When [you]
have comprehended the meaning of these seven Attributes,
then [you] may know [Him] with perfect knowledge.

(9) Pa 1 lam - Our Lord is the Possessor of the

Essence.

That is to say, the [Essence is] Unique, without
Attributes. According to one expression the Doctors
of Theology call It Hecessary Being because It is
Self-Existent and does not exist through anotlier.

Por this reason the Doctors of Theology call It
Necessary Boing. The People of the Path say [25]
that It is indeed Self-Existent, but It also gives
existenco to the World togethor with all its parts.

578

It is called Necessary Being because Being and Essence
are one and ttie same. According to tbe Boctors of
Theology» the judgment concerning the Essence of G-od
and His Being is that they are two; [similarly] the
Being of Knowledge and the Knower are two; the being
of the Universe and the Universe are two; the being
of the Universe is different from the Being of God,

God's Being and His Essence are like the sun and its
light; although thoy appear as one and the same
[thing] to external and internal perception, they are
in fact two things: the sun is other than its light.

As to the Universo, the roason why it is said that its
being is different [from the Being of God] is bocause
the universe is liko the moon deriving its light from
the sun. This is the reason why the Doctors of Theology
say that th being of the Universe is different from
the Being of God, and that God's Being and His Essence
are different [entitites]. The People of the Path
say that if this is the case, then God can be referred
to as being 'outside' or *in’ [the Universo]; or 'near'
the Universe or 'far' from it. To us, the Essence
of God and His Being is one; His Being and the being
of the Univorse is one; the being of the Universe and

579

the Universo is one, the lilce of which. is, as it
were, its* 1 "^^ light; differont only in narno but not
in truth, To external percoption it is ono; to the
eye of the internal perception it is also one. So
is the being of tho Universe in 'relation' to the
Being of God - it is one; for the Universe considered
independently does not exist. Although outwardly it
exists it is nothing hut Appearance and not Reality;
like the image [reflocted] in the mirror, [26] though
possessing form, does not possess real being. However,
the Doctors of Theology and the People of the Path
are in complote agreement with respect to the Essence:
that It is Unique. Although the [concept of the]

Essence can be expressed in v/ords in reality expression
falls short of the trutli, for It is not 'above', It
is not ‘below', It is not 'before', It is not 'after',

It is not to 'the right', It is not to 'the left',

It is not 'far', It is not 'near', It is not 'outside’,
It ia nor 'in', It is not 'separate', It is not 'joined'
- It is without 'how' ; 16 31 w ithout 'where' [i.e.

being at a place], It is without 'where' [i.e. being

1630, I.o. the sun's.

1631. I.o. the bila kayfa of the theologians. See
above, noto 930

580

to a place], It is without 'now', It is without a

'twinhling of an eyo’, without 'instant', without

'time’; It does not 'hecome', nor is It 'hecoming',

It is not a 'place‘, nor has it a 'place f . As the

Messenger of GocL (GocL hless him and give him peacei)
says:

" Kana’Llahtai wa la shay’a ma'ahu ."

that is:

"There 'was' only God and no thing •was'
with Him,"

Shaykh Jimayd Baghdadi (God*s mercy he upon Himi) says:
” [Huwa] \ l~ana kama kana . 11

that is:

”[He] 'is' now as He 'was’ then."

God Most Exalted says:

Suhl j ana ’ Llahi 'amma ya s ilun . ^32

that is:

Glory he to G-odi Who cannot he described.

God Most Exalted says lurther:

Laysa kamithlihi shay’un .^-^3

that is:

1652. Qur»an, 23:92.
1633. Qur’an, 42:11.

581

[Ttiero is none like unto Him,

TTie interpretation of which means:]

Not one single thing wliich. we discuss
with our hearts and witli our gnosis
attains to knowledge of Him.

Our knowledge is not [of] tlie Essence; [it is of]

the Similitudes of the Essenco and Its Modes of Being,

Tliis is why the People of the Path say that the Essence

and Its Existence is one. But in Its true nature

none may reach the Essence, [27] let alone the general

masses [of the Eaithful], even the Saints, Prophets

and iirchangels may not reach It.

(10) Fa’lam - The first of His Attrihutes is

1 Living '.

That is to say, gayy means 'Living'. The reason

why ’Living' is first mentioned is hecause if [He]

is not Living, all the other Lttrlbutes will not come

into being. Purthermore God Most Exalted says:

hlla.hu la ilaha illa huwa ’ 1-hayyu
—------- '

’ l-qayyun. 9

that is:

Godl There is no god but He, the Living,
the Sustainer (of all).

165^. Qur’an, 2:255»

582

God Most Exalted says furtlier:

Huwa»l~hayyu la llab.a illa Iiuwa .^^^5

that is:

He is the Living (God) there is no god
but He.

The reason why 'LiYing' is considered to he [logically]
prior to all [other] Attributes is because - in the
same maimer as a person - if he is not living then
he is dead. If he is considered as dead, then he
cannot be 'knowing', 'willing', 'powerful', 'speaking 1 ,
'hearing', 'seeing*. Hence 'Living' is considered
[locigally] prior to all the Attributes which exist
together [with God], This is what is meant by 1 'Living'
is the first Attribute.'

(11) Fa'lam - The second is 'Knowledge' and the

' Eorms of the Known . 1

That is to say, [He is] Knowing, for Knowledge
is the first sanong the manifest. The reason why
Knowledge is said to be the first arnong the manifest
is because when God the Glorious and Exalted gazes
upon Hinself with His Knowledge He becomes three
[Hames]: Knower, Knowledge, and Known. The Seer

1635. Qur’an, 40:65.

583

is called the ICn.ov;er, the Seen is called the Known,
Seeing is called Knovfledge. ill three are in fact
one and the same, only its names arc differcnt, for it
is hy virtue of Knowledgc [28] that the Knower and the
Known acguire names and manifestation. The Lord then
hecomes apparent to His servants, and His servants
then becorne apparent to their Lord. Because of this 1 ^^
it is therefore said that Knowledge is the first among
all that is manifest, for the Essence is ever con-
templating Itself; Knower, Knowledge and Known are
seen. The Essence is Ahsolute, Unique, without Attri-
hutes; Lhat is the Pirst.^57 When Xt gaaes upon
Itself, It sees Itself together with all Its Predis-
positions. At that 'instant', the Seer is called the
Iinower, the Secn is called the Known, Seeing is called
Knowledge. The Essence is concealed within Knower,

Known and Knowledge. Hence [God] is called the Pirst
and the Last, tlie Outwardly Manifest and the Inwardly
Hidden; the Soer is called the Pirst, the Seen is
called the Last, the Seen is called the Outwardly
Manifest, tlie Seer is called thc Inwardly Hiddon.

1636. See ahove, note 791.

1637. See ahove, pp. 22-25 of the text.

584

For tliis reason Gocl Most ExaltocL says:

Huwa ’ 1 -amralu wa 1 1 -aklii ru
wa’l-saliiru wa’l~batinu wa Liuwa

wm t mmmmrnitmm m*n * m m *****i hj • itwwww»tj— ,w r i * M

~bi kulli sliay’in 'allm . 1 ^

tliat is:

He is the Eirst, He is the Last, He is the
Outwardly Maniiest, He is the Inwardly
Hidden, and He is Knower of all tliings.

Eurther the Lama'at says:

n Ma f shuq[u] ^ishgCu] 1 ashig har sih yakyast

in ( ja

Chun wa s l dar na-gun,jad hi.iran chi kar

dErad. 1 ^

that is:

n The Beloved, Love and Lover are all
one and the same,

When 'union* is not there, what husiness
is tliere for separation?

Further Shaykh MuTj.amm.ad Maghrihr (God's mercy he upon
himl) says:

n Chtin 1 azm tamasha-i-gihan kad zi khalwat
[29] nmad hetamasha-i-,jihan T ayn ,jihan shud

that is:

1658. Qur’an 57:5.

16 39« Eama 1 at , Lan 1 at III, p. 551

585

"Wbton he rosolvGd to cxaninc the world,
coning fron the house of seclusion,

He went forth and 'becane the vcry essence
of the world

H Har nagsh ki u khwast badan nagsh baramad
Pushid hanan nagsh hadCan] nagsh ^iyejh shud >"

that is:

M Whatever painting that is desired hy him
canie in that form,

[And he] covered [himself] in the painting
which hecame clearly apparent.”

OHiis is why 1 All (may G-od he well-pleased with himl)

says:

" La a*hudu rahhan lam arahu ."

that is:

"I worsliip not G-od if I do not *see’ [Him]."

’AlI (may God he well pleased with himl) says further:

" Ma ra’aytu shay*an illa wa ra ? aytu
’Llaha flhi ."

that is:

"I see nothing hut that I 'see’ G6d within it."
Lhis is the meaning of 'Knowledge is the first among
the manifcst , .

(12) Fa'lam - Lho third is Willing all [acts of ]

the Will .

That is to say, hy Willing is meant Willing the

586

Potentialitios in His Enowledge to bocorae the World.

As the Iioly Tradition says:

Kimtu kanzan maklifiyyan fa ahbabtu
gin u 1 raf ,..

that is:

I was a hidden treasure and I desired
to bo Imown ...

Phat is: the World together with all its potentialities

in His Knowledge is related within it Ci.e. His Know-

ledge] as the hidden treasure about to bring forth

the things known in His Knowledge. It then says:

’I was a hidden treasure and I desired
to be known.'

The treasure Ci.e. as a whole] is likened to a tree

within its seed. The seed is the treasure, C30] the

tree witliin it is the content of the treasure; hidden

in its conpleteness: its roots, trunk, branches,

boughs, twigs, leaves, flowers, fruits - all complete

within that single seed. Tlie seed desires to bring

forth the growth of the tree within itself on a

field of vast expanse. The seed says:

'I was a hidden treasure and I desired to
be known. 1

£11 this is an allusion to CG-od's £ct of] willing.
Purthor God Ilost Exalted says:

Innana anrutiu idha arada

shay ’ an yagula laliu kim fa yakun .

58 ?

that is:

Verily His command is, when He is in

the state of desiring a thing, to say to it

•Be thonJ' - and it becomes.

This too is an allusion to [Grod's Act of] willing.

0?he People of the Path say that the meaning con-
veyed hy the words ’to it' refers to something existing,
that is, it is present [to God]. Hence it is admissible
[for Iiim] to say ’to it’, for ’to it' is an allusion
[referring to] something existing. Were it not
existing, God the Glorious and Exalted would not
refer to it as ’to it'. This is why the People of
the Path say that the neaning conveyed hy the [Command]
"Bei” (to it) is a conmand [directed towards] the
known that is ever oxisting in God's Knowledge. But
to the Doctors of Theology the known is non-existing
Cin His Knowledge], it is something produced -
[something] newly conceived at the 'moment' when He
contemplates Hinsolf. However, the People of the
Path say that although outwardly the known is not
existing [in God’s knowledge] inwardly it is existing;

1640. Qur 5 an 36:82.

588

it is existing like the tree in our analogy [existing
witbin the seed] [31] ; tliough it has not eraerged fron
within the seed, the judgnent is that it exists within
the seed - there can he no further doubt. If this is
not the case [with God] then [His Hature] is logically
deficient.

(13) Pa *lam - The fourth is t Fowerful , with a

Power Absolute .

That is to say, [He is] Powerful, for if He is
not Powerful then, logically, He would be inpotent,

But [- far fron itl -] God the Glorious and Exalted
is not inpotent. He has the Power to create and destroy,
to cause to live and to cause to die, to sever and to
Ooin, to take and to give - there are nany nore examples
inpossible to nention. If He is not Powerful, hov; can
He contenplate Hinself contemplating the Knov;n within
His Knowledge? This is [accomplished by none but]

He who possesses Power that is eternally with Hin.

1x3 to the world, though it is a thing existing,
it is [in reality] only the shadow of the known.^^
Wliatever is in the known is 'here' seen, for the known
is deternined by the eternal Power, and [their natures]

1641. Cp. Lawadili, p. 47.

589

cannot be altered by Hin. If [their natures] are

altered, then [the nature of] that eternal Power is

logically inperfect, tliat is, [whatever He causes to

be comes into heing in a] still iuperfect state and

requires once again His improvenent. If [it is]

1642

already perfect fron 'there' it is inaduissible

[that it should be once again improved upon by Him],
(14) ... and our voice,- 1 -645 This is the reason why
according to the Prescribed Law, the Speech [of G-od]
is not croated. hccording to the schools of the
Mu' tadlah, 1 ^^ the Rafi^.x' 1 '^^ and the Zindxq‘ 1 ‘^^
God's Speech is created,But according to the
Prescribed Law whosoever says that God's Bpeech is
created is an unbeliever - may God preserve us from
suchj God's Speech is as the Essence; It is eternal,

1642. 'Ihere' here refers to the archetypal state.

1645. Bee above p. 550 , and note 770.

1644. See E.I., article liu'tazila ; Iaftazanx , p. 8,
note 10, 59f., 62.

1645. See E.I. article Rawafi <j.

1646. See E.I, article Zindi^;, and Lewis, B. Studia

Islauica, vol. 1,"’T95'5 • Purther, see aTso my
Ra nirj 1 and the Wujudiyyah of 17th Century Acheh ,
J.M7 b.R. L .S Monograph’ 5-9157 ^PP en ^f x If«

1647. Por this argument see al~Ash 1 arl, pp. 20-52.

590

together with. the seven [Attributes] . But tlie Speecli

of God. tliat is conveyed by Gabriel to tbe Propbet

Mul^ammad, tbe Messenger of God ( God bless [52] liirn

and give bim peacei); that is written on pages, this

can be said to be created, for the judgnont concerning

it is that it has becone separated, from the point

of view of expression, from the Essence. In its real

sense, God alone knows best! God Most Exalted says:

Innama gawluna li shay ? in idha
aradna an nagula lahu kun fa yakun .^'^'^

that is;

Verily Our command to a thing is, when
We desire it, to say to it 'Be thou!' -
and it becomes.

This [Command] too is an Eternal Speech conveyed not
by tongue and voice, but by allusion. If it is conveyed
by tongue and voice, tlien it can be said to be created.
Since God the Glorious and Exalted is Most Pure, so
is His Speech Most Pure from tongue and voice!

(15) Pa 1 lam - The sixth is 'Hearing', with His

Existence endures .

That is to say, [He is] Haaring, for if He is
without Hearing then He is deaf. But He hears with

1648. Qur’an 16:40.

591

the ears of synbolical expression, for God the Glorious
and Exalted has no ears like the ears of creatures.

That which He hears 'there* is the ‘yoice’ [or 1 sound']
of the Potentialities of the Known that are ever
existing in His Knowledge, Por this reason He is
called: (He is) 'Hearing' and •Khowing'for
Hearing and Knowing are eternal, together with the
Essence. Although it is said that: 'God hears hiui
who praises Hin’, that is only an expression, and it
does not refer to hearing with ears like the ears of
creatures. God Most Exalted says:

Wa atakuia nin kulli ma sa ? altumuhu . ^50

that is:

We give you all that which you ask.

According to the People of the Path, this asking is
the ’asking' of the Pure Potentialities, and not
asking in [our] present state of being. Hence God
the Glorious and Exalted hears thc known, which is
co~existent with Him, with tlie ears 1331 of' allegory.
The known, likewise, ’ask' symbolically, and ‘giving'

1649. Qur’an, 2:137; 5:76; 6:13, 116; 8:61; 10:65;
12:34-; 21:4; 26:220; 29:5,60; 41:36; 44:6.

1650. Qur’an, 14:34;

592

to tlie lrnown ts also synbolical, If this is not the
case, then [His] Hearing is not eternal, and if [His]
Hearing is not eternal, then [logically He is] imper-
fect.

(16) Ea^lam «- OPhe seyenth is SSeeing 1 the permitted

and forbidden .

That is to say [He is] 'Seeing 1 , for if He is not
'Seeing' then He is ■blind. God the Glorious and
Exalted is eternally seeing Himself and the forms
ofthe known, The permitted and the forbidden in
the known are [seen by Hin as] existing. But He sees
not with eyes like the eyes of creatures; He sees
with the eyes of allegory and synbolic expression.
V/hosoever believes that God the Glorious and Exalted
sees with eyes like the eyes of creatures, he is an
unbeliever - may God preserve us fron suchi As God
the Glorious and Exalted is Most Pure from all the
[qualities of] creatures, His Sight is also Most Pure.
Dhe prinordial Speech in His Knowledge is eternal;
the known to Hin are never separate fron His Knowledge.
When the known to Hin are nevcr sepsrate fron His
Knowledge, He is then ever soeing [them] with an
Eternal Vision, If the lrnown within His Knowledge
are not existing, thc Nane Knower cannot be applied

593

to Him, [and honce] His Seeing too will he void.

Since God the Glorions and Exalted is Eternal together
with His seven Attrihntes, His Soeing can never be
void for I-Ie is called: (I-Ie is) Hearing and Seeing. 1 ^^^
Eurthermore God the Glorious and Exalted says:

Wa*Llahu bima ta'maluna ba g lr .^^

that is:

God is seeing in whatever they do -
for [His] seven Attributes are [34*] Eternal; and
not that there is Living without Knowledge; or Knowledge
without Will; or Will without Power; or Power without
Speech; or Speech without Hearing; or Hearing without
Sight; or one is prior and one is recent - such is
not the case. Whosocver believes in this manner,
then he is in error.

(17) Pa 1 lam - The existence of these seyen

Attributes is Eternal

That is to say, [God,] with the seven Attributes
already mentioned in the beginning of this book, these
are Eternal. As to the other Attributes, they appear

1651. Qur’an, 4-2:11. The close relationship between
Knowledge, Hearing and Sight is interpreted
according to Ibnu’1- r Arabi's interpretation.
See Affifi, pp. 45-44.

1652. Qur’an, 2:265; 3:152; 8:72; 57:4; 60:3; 64:2.

594

at ttie instance of tta.e Oonnand: Bei (and it 'becora.es);
such as Creator and Provider, Giver of Life and Giver
of Death. Attributes sucli as ttiose are raany beyond
description and raention. Llie allusion to tta.e Comraand;
Bel (and it taecoraes) is ttaat ttais is God's first
Coraraand to ttae Potentialities of ttae Known. Everyttaing,
witta one 'Be ttaou}’ coraes into taeing, coraplete and
perfect. Staould Iie lessen or increase [ttaeir per~
fection] ttaen [His Knowledge] islogically imperfect;
ttaat is to say, [it were as ttaougta] He taas no perfect
knowledge of His own Wisdora, for God ttae Glorious
and Exaltcd is not like Man, wtao, taaving conploted
ttae naking of a ttaing, would refastaion it if it were
not perfect Ptais is not so witta God ttae Glorious

and Exalted; witta one ['Be] ttaoul* He causes a ttaing
to tae, [and it coraes into taeing,] perfect taeyond
reproof. Ttaose ttaings ttaat come ’under’ ttae sway
of ttae Creative Word 'Be ttaoui' (and it taecomes)
are, frora ttae point of view of expression, created;
and ttaoso ttaings ttaat are 1 above' ttae Creative Word
‘Be ttaoul 1 (and it taecoraes) are called tay ttae People
of ttae Patta Predispositions of ttae Divine Essence.

1655* Cf. Itan Hustad, Tataafut al~Pataafut, p. 88.

595

Such is, for example, tlie case of th.e spirit: it is
neither uncreated [353 nor created, though. indeed the
Prophet (nay God hless hin and give hin poace!) says
in the Tradition:

" Khultga^l-ruhu qahla*l-,iasadi bi alfayn . T '

that is:

n The spirit is made naniiest^^^ two
thousand years hefore the hody."

The People of the Path say that the spirit that is

the Command of G-od ( anr Allah ) has not yet come under

the sway of the Croative Word ’Be thoul' (and it

hecomes). As God Host Exalted says:

Innama anruhu idha arada shay’an

-1--1—TOTs

an yagula lahu kun fa yakun .

that is:

Verily His Conmand, when He wills a thing,
is to say to it 'Be thoul' - and it hecones,

According to the People of the Path [those things

that are] ahove the Conmand ’Be thou!’ (and it hecomes),

1654. Hanzah's rendering of lchuiiga hero is not litered.
This is deliherately done as the root word
khalaga is one of the inportant key words in
Kis"”cosno 1 ogy. Por an explanation of this,
see ahove, pp. 147-148.

1655. Qur ’an 56:82.

596

when [they are] ahove the Oonnand 'Be thoui ' (and it

hecomes), are neither uncreatod nor created. hs God,

Glorious and Exalted says:

Wa yas’lunaka 'amPl-ruhi quli’l-ru hu
min amri rahhi wana utltum mina*l-'iliai
illa galllan .

that is:

[hnd] they ask thee (Mujj.ammad) ahout the
spirit. Say (0 Mu^.ammad): The spirit is
of the coanand of my Lord, and you are given
nought of knowledge hut a little ( - how
then can you know ahout the spirit?).

For this reason the People of the Path say that [it]

is neither imcreated nor created, for [it] is of the

Gommand of God, Glorious and Most Exalted. The Doctors

of Theology and the People of the Path agree that the

World together with all its parts is created - that

it is new [i.e. produced], for it comes into outward

manifestation hy virtue of the Creative Word 'Be thou!'

(and it hecomes). It must not he said that the World

is eternal.

1656. Qur’an 17:85.

597

(18) lam - Of th.6 TJnlyersg.l Potentialitles

He is Onmiscient .

That is to say, by Potentialitios [is neant]

His Predispositions that are over rosiding in His
All-Embracing ICnovjrledge. The Potentialities are the
Predispositions [56] that for ever abide in the
Knowledge of Ood Most Exalted. According to the
People of the Path, the Potentialities never 'inoYe 1
[from their original 'position 1 in the Pivine ICnow-
ledge], and are not moved by God the Glorions and
Most Exalted.^ 6 ^^ That which for ever a.bide [in
the Divine Knowledge] are the Predispositions of the
Essence Glorious and Most Exalted - and They are ever
abiding in His Knowledge for, according to an analogy
of the People of the Path, Khowledge pursues the
Known. It is likened to a vast Ocean - it is the Waves
that come and go, appear and subside. But according
to another analogy, without the Ocean tlie Waves will
not appear. According to this analogy the Waves
follow the Ocean, that is, the ICnown follow ICnowledge,
According to the Doctoirs of Theology, the Known follow
Knowledge for, to the Doctors of Tlieology, the Pure

1657* Cf. Jami, Lawa'ih , p. 4-7.

598

Potentialities do not coimt [as already existing in
tlie Divine Knowledge] , ¥hatever the Knower desires
appears in tlie forin of that which Iie desires. hccording
to the People of the Path, the Pure Potentialities

exist in His Khowledge. As God Most Exalted says:

_ „ _ _ _ 1658

Wa ma minna illa lahu magacnm ma*lxm.

that is:

[imd thereis none] of us hut has a known place.

Purther } the People of the Path say that the Potent-

ialities are tlie Predispositions of the Essence and

are not yet 'separate* from the Essence. They are,

according to this analogy» ever dwelling in the

Essence. In reality [they are] indeed identical

with the Essence, as Shaykh Muljyl ’ 1 -Din ihnu’ 1 -'hrahl

(God he well pleased with himi) says:

n Kunna h urufan ^aliyatjn lam nu[n]qal
Muta'alligatin hi*l-dari 'ala^l-gulal ...

that is:

”We were Lofty Letters unmoved,

Attached to our Lhode in the Mountain Peak ...

ICuntu ana [anta] fihi wa nahnu anta wa
anta huwa ...

1658. Qur’an 37:164.

599

that is:

I was you within it (tliat is, within tlie
Monntain [37] Peak), and we all were you,
and you were Hc ...

ffa*l-kullu fi huwa huwa fa*s*al 'an nan

wagal."

that is:

Everything/in'He is He' ask of those in

union."

What Shaykh Mu^yl’1-Din ihnu’1-‘Arahi says is an

allusion to the Pure Potentialities. Phe analogy

is likened to a tree within its seed always existing

together with the seed, and it has not noved [fron
_ y moved

the seedj, or is/Lfron it], for it is not yet , separate'
frora the seed. When it noves fron its position
wishing to cone out, it is sonething that has shifted
from its place and is referred to as heing moved from
its place. [Similarly, in the case of the Pure
Potentialities, when They nove, They are moved from
Their original position], and His Knowledge and His
Will and His Speecli and His Hearing and His Sight
all nove together - forever and ever. To the Doctors
of Tlieology, the things known and their Potentialities
are something new [i.e. temporal events, produced]
and they nove [from their original place], and are

600

created in a fashion sonewliat sinilar to [the act of]
a carpenter wishing to build a liouse. He plans
according to the potcntialities of the things known
to hin [in his knowledge] jj e builds the

house. The house is a thing created, the form of
the house in his mind is also a thing created: both
of them are sonething new [i.o. tenporal events,
producod], The Peoplo of the Path say tliat if this
were true, the Eternity of G-od the Glorious and Most
Exalted is void of His Knowledge. It were as.though
He plans to create the believer and the unbeliever,
the rightoous and the sinful, on the 'spur of the
moment'. If this be tho case, then though Etornal,
His Eternity is void of His Knowledge, and this means
that He is ignorant; though King, yet Ho is without
His Armies and this neans that He is weak; and even
though He has Knowledge, yet He is without Ideas
(i.e. Potentialities), and this means that He is
dull-witted;' 1 ' 660 though Just, He is yet unjust. [ 58 ]

1659. Gf. Ihn Eushd, Tahafut al-Tahafut, pp. 77-78;

^O; 98-100; and Notes , pp. 38 (75.1.); 64 (90.1.)

1660. The word I have translated as 'dull-witted'

here is segan (See above, note 1002 )* Segan

seens to"meto be alnost iHerr^ical with nagis .

601

If He plans ancL wills on the ’spur of the nonent' ,
it neans that He is ignorant; if He possesses no
Bonnty, and on the 'spur of the nonent 1 only wishes
to produce it, then it neans that He is poor; if He
has Knowledge [hut] does not create, then He is hesitant;
if He does not alrea&y have within Hin [i.e. as Poten-
tialities in His Khowledge] the hypocrite and the un-
heliever, and He causes one to hecone an xinheliever,
and having caused one to hecome an unbeliever He
then casts hin into hell, then He is un^ust. God the
G-lorious and Host Exalted is not like that. If such
qualities are present in Hin, then His Nature is
deficient. Whosoever holds such belief is in error.
According to an analogy of the People of the Path
the things known to G-od are eternal, for the Pure
Potentialities aro indeed the Predispositions of
His Essence and they all are Descriptions of none
hut Hin. The Divine Beauty inclu&es Predispositions
of all that which is good, and the Divine Majesty
includes Predispositions of all that which is evil.

But in reality all is good, for all is identical
with Hin and are His Predispositions. The analogy

1661. Cf. Mathnawl, I?, 65.

602

is like that of an arrow; if it is not correctly made
it is of no use to tb.e ownor; a fisliing liook; if it
is not crooked no fish can bu caught; a needle; if
it is not correctly fashioned, it cannot he used for

T iCo

sewing. Each hecones evil [or good] according

to its use, for hoth are from the Divine Majesty
and Beauty. This is the meaning of the 'Eternal
Potentialities',

(19) Pa^lam - In yirtue of these Attrihutes ,

with Wise Perfection .

That is to say, [He is] Perfect in creating
[with] Wisdom. [He is] said to he Pcrfect in creating
[with] Wisdon hecauso He is V/ise in assinging every-
thing according to its own nature, and this means
that He draws forth the things known in His Ehowledge
without [39] [causing them to] change [their respective
natures] . Pron the original nature of slcy, He creates
the sky; fron the original nature of earth, He creates
the earth; fron the original nature of Throne, He
creates the Throne; from the original nature of
Pootstool, He creates the Pootstool; fron the original
nature of sea, He creates the sea; fron the original

1662. Clf. Ibid., III, 1362; II, 2535

603

nature of land, He creates tho land - that is to say,

He creates all theso things with Ilis Wisdon and according
to the Law of tlio Eternal Potentialities. Therefore
it is fitting that He should have Nanes such as:
wa huwa^l-^aglgu^l-hakin 1 ^^ - He is the Mighty,
the Wise. If He changes the respective natures of
His creation which already exist [as Potentialities
in His Knowledge], He is then not Wise - to sutgect
to caprice [His own] croation wliicli is preexisting
[in His Knowledge] - for that which is preexisting
[in His Knowledge] is, according to its nature, already
perfect. If [His creation is] not conplete, or not
perfect, then He should inprove it, [and this neans
that] the 'Be thou.i 1 He has been saying sinco has
not yet been porfoct and that Ho wishes to alter it
only now. Buch [action] is not [ascribable to]
perfect Wisdom, Por this reason the [potentially]
good is assigned to good and the [potentially] evil
is assigned to evil. Should He cause the whole World
to be created believing without causing sone to be
created unbelieving, then He is lacking [in Wisdon];
should He create all to be mibeliever without creating

1663. Qur’an, 14:4

604

also believer, tlion He is lacking Cin Wisdon] ; should
He croate Heavon without also creating Ilell, then He
is lacking [in Wisdon and Power]; and should He create
Hell without also croating Heaven, [then He is lacking
in Wisdon]. Hence he brings forth with perfection

everything to tho World fron the Potentialities of the
things known to Hin without causing any change [in
their original natures] as His Names are: wa huwa*l-
1 azlzu ? 1- h akin ^^^^ - He is the Mighty, tho Wise.

(20) Pa 1 lan - He is called 'Most Conpassionate 1

and *Most Merciful 1 .

Dhat is to say, hy virtue of His Attributes
already nontioned, [40] He is called ( Bisni*Llahi )
al-Rahnan , al~Rabin . An interpretation of this
according to the Law ( sharl 1 at ) is that Bisni*Llah
neans: In the Nane of G-od. Al-Rabnan moans: the

Oompassionate (in this World). Al-Rabim [neans:
the] Ever Merciful (in the Hereafter), An inter-
pretation according to the Pruth (h agigat ) is that
(Bismi) Allah is the Hano of the Essence, the sun

1664. Cf. Mathnawl , I, 3201.

1665. Qur’an, 14:4.

605

of all Names as alroady nentioned 'beiore. dl-

Ral^nan is [the Nane] by wliich. He first 'bestows His
Mercy upon tlie World - tliat is, that He creates all,

As God Most Exalted says:

Wasi 1 ta kulla sliay ? in rafrnatan wa * ilnan .

that is:

[0 my Lord] Thou enbracest all things in

Mercy 1 and Knowlodge.

Hence Ha hnan is the Lord of Mercy and bestows oscistence
upon the World together with all its parts. Bince
He givos existence to the World together with all
its parts He is callod Ra hman . The believer and the
unbeliever, Heaven and Hell, the pernitted and the
forbidden, good and evil - [all] derive their existence
fron the Hercy of the Conpassionate One. Hence He is
called Conpassionate, Hahln is particularized
exclusively only in all that which is good: in the
Prophets, Saints, the righteous and all believers.

[In Its particularization Rahln] does not ningle
[with all that which is evil], whereas Ra hnan ningles,
in Its particularization, [with all in goneral, the

1666, See above, pp. 22-25 of the text.

1667. Qur’an 4-0:7.

606

good as well as tlae evil] * Tliis is why Ho is called

( Bisni’Llah) al Rahman, al-Rahln .

(21) Fa ’lam - Knowledge is tho Reality of Muhammad

the Propliet . 1 ^^

When to the Field’s Centre [that Reality]

is nade manitest,

Love that was imprisoned is made nanifest;

, Lhere [the Lover and the Beloved] gaze at

Each Other

With passion and desire ‘unassa.uged.

Lwo bows^^ - one Enclosure;

Between Then a Barrier [41] spreads.

One should envisage in this

The analogy of steel and the sword’s hlade'1^ 1
Lhat is to say, the Knowledge that sees the things

known is the Beality of Huh.ammad (may God hless him

and give hin peacel). Between the Knower and the

Known - that is when tlie Light of Mu£tamnad (nay God

hless hin and give hin peacel) first 'separates’ fron

the Divine Essence. According to one escpression It

1668. See above, pp. 153-154-.

1669» See Qur*an 53:9; also 2016 , pp. 65-68.
1670. Soe Qur’an 55:20; also 2016, pp. 65-68,

1671. See above, p.415 > note 1015.

607

is called the Relational Spirit; and according to
anotlior It is called the XJnivorsal Intellect; and
according to another It is called Liglit; and according
to anotlior It is called the Most Exalted Pen; and
according to anothor It is called lahlet, Hence tho
Messenger of God (nay God bless him and give hin
peacei) says:

" iwal ma Idialaqa T L1 ahu ta 1 ala*l-ruh

ta^ala^l-nur

awwal ma khalaqa * L1ahu ta [ ala* 1»'aq1
awwal ma khalaqa*Llahu ta^ala^l-galam ,

that is:

["In the begimiing God created the Spirit;

In the beginning God created the Liglit;

In the beginning God created the Intellect;

In the begimiing God creatod the Pen."]

The reason why the Prophet (may God bless him and give

hin peacei) says that all these are prior [to all

other creations is this:] that because Knowledge is

living, It is called Spirit; bccause by Knowledge

the things known are nanilest, It is called Light;

because Knowledge pattorns the Porns of tlie things

known, It is called Intellect; because in Knowledge

1672. Tho translation in square brackets is not found
in tho manuscript. Gf. Insanu* 1-Kami1 II, pp.
8-9; 27 foll. ~

608

is inscribed the Forms of the things known, It is

called Tahlet; because ICnov/ledge becones Letters of

the things known, It is called Pen," 1 " 6 ^^ This is the

reason why the Messenger of G-od (nay God bless him

and give hin peacei) says:

” Awwal ma khalaqa’L1ahu ta'ala T l-ru h."

C"In the beginning God created the Spirit"3

and " Awwal na khalaga^Llahu ta*ala^i-nur ,.. 11

["In the beginning God created the Light ..."]

for it is because of the Spirit and the Light [42]

that the things loaown exist. As God Most Exalted

says [in the Holy Iradition]:

Law laka lana khalaqtu’l>~aflaka»

mnM w -.ii. r ■ Ili.jm 11 I ■ I » ) ■ > II I u immii , i r n i iT w m mi h m i > ■ i i i H ■

that is:

But for thee I would not have created
the seven celestial bodies and the seven
terrestrial bodies (and I created all from
tlie Light of Mu^anmad),

Without the Light of Mul^armiad the World together with

all its parts would not have eucisted. Purthernore,

God Most Exalted says [in the Holy Iradition]:

102 alaq,tu’l-kulla li ajlika wa khalagtuka

li ajli .

1673. Seo £ibove, p. 24.

609

that is:

I created Groation for thy sake, Theo I
create for My sake (that is to say, Creation
cano into heing fron tho Light of Mu^annad;
that Light cane into heing fron the Divine
Essence).

But for that Knowledge, God the Glorious and Most
Exalted would not have heen outwardly nanifest [and]
without the Knower [the Light of] Mul^annad would not
have heen outwardly nanifest. As the Messenger of
God (nay God bless hin and give hin peacei) says:

n Ktmtu nahiyyan wa £dama hayna T l--na ? i wa ? l

tin."

that is:

*'I was a prophet whilst Adam was yet hetween
water and clay."

1674 -

This Tradition is an allusion to water, ‘ for Adan
and the entire Creation came into heing from that
Light. The Light of that Ihaowledge is the Known.
Eurther, the Messenger of God (may God hless hin and
givo hin pcacei) says:

" Kdanu a~bu’ l-bastiari wa ana ahu ? l-arwa hi. 11

that is:

1674-. See text, pp. 57-*58, helov;; and para. (22)

iionediatoly follovj-ing. Cf„ Insanu’l-.Kamil II,
p. 28: Tlie Eirst Intellect is lihened to the
sun, Universal Intellect to water irradiated
hy sunbeams, and ordinary intellect to the
light reflected from the water upon a wall.

610

"A&an is tho fathor of all nen an& I
an the father of all spirit8 n (that is,
what is sai& hy the Prophet (nay Go&
hless hin an& give hin poace!) as:

' Mwwal na hhalaga^Llahu ta 1 ala’l~ruh n -
"In the heginning Go& create& the Spirit ... u
is that the spirit is Mu^.anmia& (nay God
hless hin and give hin peace •)

[Purther, the Prophet (nay Go& hless hin an& give

hin peace!) says:]*^^

w Ana nina ? Llahi wa *1-mu * ninuna ninni ."

that is:

M I an fron Go&, an& all the Paithful [45]
are fron ne. n

Purther, the Prophet (nay Go& hless hin an& give him
peace!) says:

mu ’ rainuna

n Ana min nuri’hlahi wa*l~ / _ nin nurl . n

that is:

n I an fron Go&*s Light an& all the Paithful
are fron ny Light. n

Pron these sayings are &erive& [our] view that ‘Know-
le&ge is the Reality of Mu£anma& [the Prophet] ’.

1675» The wor&s in sguare hrackets are not foun& in
tlio teurb.

611

(22) Pa'lam - Pursuinp;^^^^ the ICnown with Iiis

Onniscience .

That is to say, [ICnowledge] gives Light to tlie
ICnown. V/itliout Knowledge, the ICnovm. cannot cone forth
fron the Pure Potentialities [i.e. becone actualiaed
as external existence) , This is wliy it is said that
[Khowledge] pursues the Known. Take the sea as an
example; v/ithout it tho waves will not appear. In
like manner the forns of the things known appear
out of Knowledge. This is why according to the Law,
the Known iollows^?? Knowledge, for without Knowledge
tho things lrnown will not be visible [to God].
ilccording to one analogy, they all derive their origin
fron that One Light. As the Lan'at says:

1676* The Mala.y word used here is menurutkan , and I
translate this as 'pursuing' here because
ganzah noans by it 'to follow in the active
sense'. This translation is supported by the
interpretation. In fact, ^anaah also uses
nenurutl r an to translate the Arabic nurld :
wiilingi see above, p. 36 of the text.

1677* In this case, although nenurutkan is also used,
the neaning intended is clearly and sinply
'to follow passively', 'to be dependent upon
that which is followed', as the text indicates.

612

Al- 1 ayn u wa b.i dat-gn wa 1 l- li ukun rmklita 1 ifun
Wa dhaka si rran li ahli*l- T ilni yankasb.ifun

1678

that is:

Tho essenco is ono, the ways are nany;

And this secret is revealed to the people
of Ihiowledge.

It is as it were clay: the clay is iasliioned into
nany ohjects, such as water vessels and cooking pots,
but [all tliese objects] derive their essential origin
fron clay. No natter how varied all these vessels
take their forn and description, they all derive
their origin fron clay. In such wise the World [44],
though in forn nultiple, derives its origin fron that
Light.

(25) Fa 1 lan - Our Lord is the Possessor of

Perfection .

Ihat is to say, [He is] Perfect in every way.

If there is sonething lacking in Hin, then He is not
called Perfect. If He creates tho believer and does
not create the unbeliever; or Ho creates the righteous

1678. See Ibrahln^ibn Shahriyar (Pahkr al-Lin) called
Mulla 'Iraql, Kulliyy at, Persian text, ed, with
annotation by Sa 1 iaHaTisi, Tihran, 1535/1956,
p. 341, the 9th Lan'at . Hereafter and already
cited as Lana 1 atd See also Muntahi , p. 123«

613

and does not create tlie sinfui; or He creates Heaven
and does not create Hell; or He creates good and
does not create evil - [He] is th.cn not Perfect.

This is wlay according to the Law:

Hhayrihi wa sharrihi nina’Llahi ta^ala .

tliat is:

Good and evil are fron God Wost Exalted.
Whosoever does not have faith in this is an uhbeliever -
nay God preserve us fron such} God Most Exalted says:
Qul kullun nin ^indi^Llah .^^^

that is:

Say (0 Mu^.annad): Everything is fron G-od
Most Exalted.

As God Most Exalted says:

Wa*Llahu hhalagakun wa na ta^nalun .^^

[that is:]

And God created you and what you make.

Purther God Most Exalted says:

Wa la hawla wa la guwata illa 'bi*Llahi 1 l~

1 aliyyi*1-* a g in .^

1679. Qur*an 4:78.

1680. Qur’an 37:96

1681. Qur»an 18:40

614

[ttiat isj]

Ttiere is no Majesty “ and there is no
Might save in God, the Glorious the Great.

As the Prophet (may God hless hin and give hin peacel)

says:

” La tataharraka dharratun illa bi idhni*Llah ."

that is:

n Not one single aton noves except by God's
pernission. n

According to the Law, although good and evil are
fron God, yet God Most Exaltod wills [a:nd approves]
only good, and does not will [45] and approve evil.

The neaning of these words is nost recondite, and it
cannot be conceived by the People of the Path, for
since Pivine Majosty is His Attribute and Divine
Beauty is His Attribute, how can He not xo.ll and
approve His Attributes? But if we consider this in
respect of the Pure Potentialities, then it is
possible [to grasp the idea], for both of then [i.e.
Divine Majesty and Divine Beauty] are present [to Him]
there. Althougli He causes hoth of tlien to cone

1682. Tlie Malay translation of £awl here is very

literal: mongelilin gi But" nengeliling , neaning

*encircling' aoes inaeed conveyuKe“sense of
all-encircling night that §anzah wants to express.

615

forth thero , Ho wills ancl approvos only good, and He
does not will and approve evil. But this is an eternal
questionI

(24) Fa'lan - Within His Knowlodge never yanishing .

That is to say, His Knnwledge is never ’separate'
fron That which He Knows. If [His Knowledge] is
separate fron That which He Knows, then He is not
Perfect, for the things known reflect the quality of
greatness in the Knower. If the Knower is devoid of
the Known, then the greatness and sovereignty of the
ICnower is destroyed, for the things known reflect the
greatness and sovereignty of the Knower. According
to one point of view the things known aro new [i.e,
produced, tenporal events] as they are derived from
Knowledge; and Knowledge is derived from [His Attrihute
of] Life; and Life is derived from the Essence; [the
Essence] is *prior f [in point of logic] to all else.

The judgnent concerning tho things known, then, is
that they aro new [i.e. produced events]. However,
[hotween the People of the Path and tho Doctors of
Theology] there is disagroenent concerning freedon
of choice, which according to the Law refcrs to freedon
of choice of the creatures, [that is, according to
the Law,] that thc creatures are given hy God freedom

616

o£ choice. If he does good he will achieve Heaven;
if he does evil he will acguire Hell - both through
his own freedon of choice. The People of the Path
say that if this were so, then [tho doctrine that]
khayrihi wa sharihi nina’Llahi Ta’ala - good and
evil are fron God Most Exalted - is destroyed.

According to us the creatures have no freedon of
choice. Since they possess no being whatever, they
accordingly possess no freedon of choice. As G-od
Most Exalted says:

Wa law sha*a*Llahu la.ja 1 alakun unnatan
[46] wab -idatan wa lakin yu dil lu nan yasha’u
wa yahdl nan yashadu . .. ^

that is:

And if God please, He would nake you
a single nation, but He leaves in error
v/hon He pleases and guides whon He pleases ...

Since thc creatures possess no being how can they

have freedon of choice? Listen to our analogy.

Take the exanple of an ironsnith. He has with hin

a piece of iron, a heritage fron his ancestors.

The potentiality of tlie iron is that it is suitable

1685. Qur’an 16:93«

617

for fasliioning into a koris,^®^ Hc porccivos witb
His knowloclge tliat tbe iron is suitable for fashioning
into a keris , and so he forges it into a keris ,

Having forged it into a keris, he then uses it, After
a whilo he stabs a person with the keris . [The act]
proceeds fron the wielder of the keris , and not from
the keris. Fron the heginning to the end [of the
event] the act proceeds fron the wielder of the
keris, The lord of the keris in fact acts in accord-
ance with the potentialities of the keris (just as
a person is caused hy Hin to be an unbeliever according
to his eternal potentiality, so the act of G-od the
Glorious and Most Exalted works in conformity vxith
that potentiality). To that extent only can we
attrihute freedom of choice to tho creature, for
the potentialities of the creatures abide in His
Knowledge - that is, they abide in God‘s Knowledge,
never vanishing.

(25) Ea*lan ~ In the 'Ilost Gonpassionate 1 is

tho sun of Divine Ma t jesty .

That is to say, Rah -nan , [i.e. the Conpassionate
One] ¥ho is the Lord of Mercy nentioned

1684. 4 Malay dagger.

618

‘beforG^*^°^ whon giving existence to the World together
with all its parts is not 1 separate' fron the Divine
Perfection, As G-od Most Exalted says:

.Ll-Hahnan
1 All ana * 1 - Qiur 1 an

Klialaqa ? l-insan
'Lllanahu’1-

—„ 1686

that is:

The Conpassionate One

Who taught [4-7] the (^ur^an (God*s

Eternal Spcech through synbolic expression),

He created nan (by His Eternal Mercy),

Taught hin all that which is evident,

There is also a >Saying of the Prophet (nay G-od bless

hin and give hin peace!):

u ha tasubbu^l-riya h a innahu min
naf asi ’ 1-lla h nan . u

that is:

"Do not revile the wind; verily it is of
the Breath of tho Conpassionate One."

The allusion referred to in this [saying] nay have

only few indications, but the neanings are nany.

One neaning is that it [i.e. the wind] has nany

1685. See below, p, 40 of the text„

1686. Qur’an 55il-4.

619

beneficial gualitios, Purther, the Prophet (nay

God bless hin and give hin peace!) says:

" Inna»Llaha klialaga adaina ! ala
g urati’I-Ra h nan ,"

that is:

'•yerily God croated Adan in the inage
of the Oonpassionate One."

God the Glorious, Most Exalted is particularized in

the Porn of the Compassionate One because Rah nan is

not 'separate' fron the Nane' of God Most Exalted

(that is, Ra hnan is the Being of the World). According

to one analogy, Adan is also a World; according to the

Law he is the nicrocosn, according to the Truth he is

the nacrocosn. As God Most Exalted says:

A1 -“Rahnanu 1 ala’1-» arshi’ stawa .

that is:

Tho Conpassionate One is established
on the Throne (of Povrer).

Whosoover does not ponder over this Qur’anic verse
is [inmersed in] infidelity, for therein are nany
hidden indications, According to the People of tho
Path, [the vorse refors] to the Reality of all creaturos

1687. Qur»an 20:5.

620

- that is, [thc Rcality of all crcatirrcs] is established
on the Throne, although in iact the particulariaation
of location is not applicahle to G-od Ilost Exaltod,
even if such a particularization is nade. Hence
Majesty is attrihuted to Hin becausc the sun of all
existence is derived fron His Eternal Mercy, [h8]

(26) Ea 1 lan - And upon all Beauty the *Most

Merciful* holds sway .

That is to say, Rap ln is Divine Mercy particu-

larised in all aspects of Beauty, for Beauty is the

Attrihute of all that is good, [and It is particularized]

especially in Prophets, Saints, the Righteous, the

Lovers and the Gnostics - and nany nore examples

inpossihle to nention. All these are derived fron

Divine Beauty. As for the saying of God Most Exalted:

F a suhhana*l-ladhl hiyadihi malakutu
Kulli shay’in wa ilayhi tur,ja f un .

that is:

So glory he to Hin in Whose hand is the
Reality^^ of all thingsl And to Hin
you will he returned.

and tho saying of God Most Exalted:

1688. Qur’an 36:83.

1689. 5anzah interprots n a3.aku.tu literally: kingdon,
to nean the h agiga^ :" reality, of all things.

621

. ,. Khalagtu 'biyadayya . 1

th.at is:

... X creatocl [with.3 both. oy hands.

[by both. His liands] is neant Power and Will, and not
hands like thc laands of the creaturo. According to
one exprossion hy His two liands is noant Eeauty and
Majesty; Beauty is likened to the right [hand] and
Wajesty is likened to tho left [hand]. All that is
good comes into heing from the right [hand; all]
that is evil comes into heing fron the left [hand].

It nust not he helieved that God Most Exalted has
hands, or has a right and a left, for He is far most
pure ahove having hands and having a right and a left,
Eivine Beauty is from tho Attrihutes of the £11-
Merciful, hut It is not 'soparate' fron the Eternal,
Gonpassionate One.

(27) Ea'lan - Our Lord is Ee Who is called Exalted .

That is to say, [hy Most High is neant] lofty
heyond calculation, heyond tonporal neasure, for His
highest iTame is *He'. The roason why 'He' is said
to he Most High is hecause [He] is tlie Synholic Name
of the Essence, The Essence, although [49] It can

1690, Q,ur’an 38:75*

622

bo conceived in terns of synbolical expression is»
in Its Innernost Hature, beyond loiowledge, for It
cannot bc conceived. Although It is One, there is
no oneness [to Its Oneness], and although It is Single,
there is no singleness [to Its Singleness] . We
predicatc of It Attribntes, Essence, and Names nerely
as symbolical expressions.

(28) Fa 1 lan - With all Eis Attributes forever

abiding .

That is to say, Ho is ever at one with His
Attributes, forever and ever, without being 'separate'
from [His] Attributes. In the same manner that
'before' He was never 'separate' from His Attributes,
so ’after’ [He] x% r ill never be ’scparate’ from His
Attributos. 'Before‘ or ’after’, or one was [with
Hin] and one is not with Hin, or one Atbribute was
there 'beiore 1 and is gone 'after', or ’before’ [one
Attribute] was not [with Hin] and ’after' [It] is
with Ilim - all these belong to [the category of]
inperfection.' L ^' 1 " This is the neaning of ['With
all His Attributes] forever enduring’ .

1691. 'Before' and 'Aftor' here refer to the states
of the Essenco conceived as indeterminate and
deterninate respectively, They nay also refer
to "pre-creation" and "post-croation".

625

(29) Ea 1 la n - Upo n thc Uniyerso ontire His

offocts tako form .

Tliat is to say, upon tho cntire Universe His Effects

flow, like the waters of the river flowing without

cessation, without end. As God Most Exalted says:

■r - 1692

Kulla yawinin huwa f i sha ’ nin .

that is:

Eirery day He is in sone state (of Activity).

The People of tlie Path say that hy 'day' [is neant]

'the twinkling of an for there is no such

a thing as 'day' with rospect to God. Further God

Most Exaltod says:

A11 ahu nu ru *1 -sanawa ti wa ? l-ar (ji
nat h alu nurihi ... ^

that is:

God is the Light of the heavens and tho earth.
Q?he sinilitude of His Light ...

Lhe People of the Path say that this world is His

Manifestation, for God the Glorious and Exalted,

His Essence, His Attrihutes, [Iiis Nanes,] His Acts

1692. Qur’an 55:29*
1695* See Qur*an 54 \ 50.
1694. Qur’an 24:55*

624

and His Effects aro continuously naniiGst [50] .

Eor tliis reason Hbu Bakr al-§iddlq (nay God be well

pleased with. hinl) says:

" Ma ra*aytu shay»an illa wa ra’aytu T Llaha
gahlahu ."

that is:

"I see nothing except that I see God hefore
it."

'Umar (may God he well pleased with himl) says:

" Ma ra^aytu shay ? an illa wa ra ? aytu ? Llaha
ba * dahu ."

[that is:]

"I see nothing except that I see God after
it."

'Uthman (may God be well pleased with himl) says:

" Ma. ra*aytu shay*an illa wa ra*aytu*Llaha
maj_ahu."

"I see nothing except that I see God with
it. M

that is:

625

'All (may God be well pleased with himi) says:

n Ma ra ? aytu shay 5 an illa wa ra*aytu ? Llaha

flhi."

that is:

"I see notliing except that I see God in it."
These four were uppermost in their gnosis, for God
liost Exalted says:

Ea aynama tuwallu fa thamma wa,ihu*Llah .

that is:

Wheresover you turn there is [the Eace of
God] (meaning: His Essence).

By face [is not meant the face of the creatures;]

that is, the Essence of God Most Exalted is without

a face - it is I-Iis

1695* Qur’an 2:115*

626

Essenco that ciibraces all. Ls God Most Sxalted

says in the Book of Psalns:

■Ina^l-nawnudu fa ^ lubna ta.jidna
ffa* in t?a^l uba siwa T I lan tijidnl .

that is:

"I an the Existent One, seek Me and you
will find Me;

If you isoek other than Me, you will not
find Me.

This is His Effects upon the entire Universe.

(50) Ea^lan - Eron six directions, for this

reason, He is Alone .

That is to say, He is not rostricted to the six
diroctions. It is said that He is froe, [hecause]
if it is said that He is above, He is also below,

if it is said that He is below, He is also abovo;

if it is said that He is on the right, Ho is also

on the left; if it is said that He is on the left,

He is also on the right; if it [51] is said that I-Ie
is in front, He is also behind; if it is said that
He is bohind, Iie is also in front, for indeed God
Most Exalted says:

1696. I have not boen able to trace this.

627

Qul huwa*Llahu ab ad

2.11 ahu ’ l- § anacL

Lan yalid wa lan yulad

1697

Wa lan yakun lahu kufu*an ab ad. J1

that is;

Say (0 MuTp.annad); He is God, One.

(Eurther) Ho is the Lord Who 'Lills* all

anothor noaning:

•crans into 1 all; another neaning: All-
Enbracing [in His Eternal Plenitude)

He hegets not, nor is He begotten;
ilnd there is none lilce unto Hin.

Since such are His Attributes, no spatial categories

can be ascribed to Hin. And as God Most Exaltod

says further:

Thalathatln illa huwa rabi'uhun
khansatin illa huwa sadisuhun
wa la adna nin dhalika wa la akthara
illa huwa na 1 ahun . ^

that is:

[lliere is no counsel between] three people
but He is the fourth of then, nor betweon
five people but Ho is the sixth of then, nor
between less than that or nore but Ho is
with then ...

These words are an allusion to G-od the Glorious and

1697- Qur*an 112s 1-4
1698. Qur»an 58:7.

628

Most Exaltod boing froo fron spatial catogories.

11113 analogy, thougli [soeningly] not raucli, contains
nuch meaning. But God alone lcnows hestl
(31) Pa 1 lan - llio Light of His Effects will never

d ie out .

Ihat is to say, the Bight of His Imprints will
never die out. Since God, Glorious and Most Exalted
is called [Outwardly Manifest] , how can Iiis Outward
Manifestation die out [i.e. cease to he], seeing that
He is forever not ‘separate’ fron His Attributes?

On the Day of Eosurrection, although His Outward
Manifestation will cease to be, [as far as the present
Iheatre of Manifestation is concerned], His Outward
Manifestation is nevertheless concealed in His Inward
Hiddenness, and His Inward Hiddenness is concoalod
in His Outward Manifestation, for He it is Who is
called [52] the Eirst, He it is Who is called the Last;
He it is Who is called the Outwardly Manifest, and
He it is Who is called the Inwardly Hidden; and this
is so because the Effects of His Outward Manifestation
in His Inward Hiddenness do not die out, the Effects
of His Inward Hiddennoss in His Outward Manifestation
do not dio out; [the Effects of His Eirstness in
His Lastness do not dio out,] the Effects of His

629

Lastness in His Pirstness do not die out.

(32) Ha*laii - Giyinjj; existence to the Uniyerse

entire .

Tlaat is to say» I-Iis Effects are nost clearly
nanifested upon the whole world, and not hidden,
for they exist through the Mercy of the Conpassionate
One, and give existence to the entire World. Wero
it not for that existence [i.e. the existence of
Mercy of the Conpassionate One], how can Effects he
derived? Since the effects upon the whole World are
I-Iis Effects, [the V/orld] therdby derives existence.

The analogy is, as it werc, clay fashioned into
drinlcing vessels, or cooking pots, or water jars,
or earthen containers 5 the clay is the original heing
of all the earthen vessels, Were it not for the
clay, liow can the drinlcing vessel and the cooking
pot acquire existence? Fron the point of view of
external Law, the heing of the drinlcing vessel

is other than the heing of the elay. Fron the point
of view of inner Reality heing refers to [the clay];
earthen ware vessels are without hoing, the clay alone
[has heing] for all the forns are illusory and not real.

1699. See ahove, 110 te 617.

630

This is ttie neaning of 'Giving existence to the
entire Universe'

(33) Fa 1 lan - Oresiting creation day and night *

That is to say, it is His Effects that are called

1 escistence', for [They] hecone the ' existence of the

creatures, The analogy is, as it were, earth; without

rain how can plants grow? The earth is likened to

G-od’s Ihaowledge, rain is existence, the plants are

the creatures. The earth is in itself earth, and

the rain is in itself water [533» When they conmingle,

the plants "begin to grow. The plants that grow out

of earth and water are determined by the Law of

Potentiality: sone grow beconing bitter, sone sweot,

sone tart; sone grow beconing green, some red, some

white, sone black. Colours and all taste [cone into

being] according to the Law of the Pure Potentialities.

The water is in itself water, the earth is in itself

earth. The plants grow out of earth and water, but

their forns and colours [cone into being] in accordance

with their potentialities, Ls God Most Exalted says:

Yusga bi na’in wahidin wa nuia ddilw-
ba r d a-ha 'ala ba ^ dia fl*l-ukuli .

1700. See above, p. 260.

1701. Qur’an 13:4.

631

that is:

... they are watered with one water;

and Ve make some of them to excell

others (in taste) in food.

This analogy is applied to the World: originating
from existence there come forth day and night, the
heavens and the earth, the Throne and the Footstool,
Heaven and Hell, the heliever and the uhbeliever,
good and evil - [all] hy virtue of their respective
potentialities. The Essence of G-od is Most Pure.

The creatures are many and have contraries hecause
His Attrihutes are many, [Ilis Hames are many,] His
Acts are many, His Effects are many, and the poten-
tialities of all creatures are in His Attrihutes.

Works that are good come from the Attrihutes of
Divine Beauty, works that are evil come from the
[Attrihutes of] Divine Majesty. The origin of Divine
Ma(jesty and Divine Beauty is from Being; the origin
of Being [5^3 is from the Essence. In reality all
[come to he] hecause of Him; other than He, this
World has no emistenco whatever for He is One, withopt
partner.^^^ This is the moaning of ['Creating]

1702. Qur’an 6:163.

632

creation day and night'.

(34) Fa*lam - Forovor and eyer it will nevor

coase .

'Eh.at is to say, God’s Plenitude and Self-Suffi-

ciency will nevor cease [to he reflected] in the

things Isnown, [from their archetypal state] to this

world; from this world to the hereafter; from the

hereafter to Eternity. (The dwellers of Paradise will

never ceaso to he, perpetually; the inhahitants of

Hell too [will never cease to he,] perpetually. As

God ilost Exalted says:

Jaza ? uhum 'inda rahhihim ,jannatu 'adnin
ta.lri min tahtiha ’ 1 -anharu khalidina flha

^adPP 1 ^-

that is:

(Those who helieve,) their reward is with

their Lord:

Gardens of perpetuity^^ heneath which
rivers flow, ahiding therein forever.

God Most Exalted says further:

1703. Qur’an 98:8.

1704. 5 amza h has for ,jannatu [ adnin a loose translation:
tempatnya shurga : i.o. their Ahode is Paradise,

633

Inna’1-ladhlna kafaru wa ? alamu lam
yakuni ’Llahu liya^h.Iira lab.um wa la
liyahdiyahum t arlgan ill a t arlga jahannama
khalidina flha abadan .^^

that is:

Verily those who dishelievo and act mgustly,
God will never forgive them, nor guide
them to a path.

Except the path of hell, to ahide in it
forever.

This is the meaning of 'Eoreyer and ever it will never
cease.'

(35) 1 lam - Our Lord is like a Eathomless Ocean .

'Ihat is to say, God*s Essence is likened to a
Deep Ocean, for the Innermost Essence cannot enter
into conception. It is only Its Predispositions that
are likened to tliis Fathomless Ocean. Hence the
Prophet (may God hless him and give him peacel) says:

n Suhhanaka ma 'arafna ka haqqa ma^rilatika ."

that is:

Glory he to [55] Ihee, we do not know Thee
with true knowledge of Thecl"

(that is, the Innermost Sssence cannot he
known).

1705. Qur’an 4:168-169

634

For this reason [the Innormost Essence] is lihened
to an Ocean that is Bonndless and Eathomless. If
It has limits and has depth, or has a beginning and
an end, then it is something created; but with respect
to God, Glorious and Most Exalted, such things are
not among His Attributes.

(36) Ea 1 la m - V/hose waves are rolling in eyery

direction.

That is to say, [its waves are rolling] in every

direction. That which we perceive, whether outwardly

or inwardly, all disappear - they are as waves. The

Ocean is not 'soparate' from its waves, and the waves

too are not 'separate' from the ocean. In like

manner God, Glorious and Most Exalted is not 'separate 1

from the World. But [Ho] is neither 'in' the World

nor 'outside* it; neither 'above’ nor 'below' it;

neither to the 'right 1 nor to the 'lelt' of it; neither

in ’front’ of nor 'behind’ it; noither 'separate'

from nor 'joined' to it; neither 1 near' to nor ’far'

from it. As the Lam ’ at sa^os:

IT Darya kuhan chu barsand maw(ju naw

Maw.jish khwanand [u] dar haglgat daryast ..« ”

1706. Lama’at, Lam’at III, p. 332

655

that is:

? ’T1ig soa is always thc samo, vrticn it hcaves,

thon it "becomes waves*

People say ”waves," but in reality it is

the sea ..."

for sea and waves aro not 'separate’.

The ham* at says further:

" Khalawtu hi man ahwa fa lam yaku Rhayruna
tfa.,law kana ghayri. lam yasib b. wujuduha. "^ 707

that is:

"I went in seclusion with [ 56 ] my beloved
and there is none but us;

[And if there is otlier than me, then her
existenco is inadmissible ...]"

The ham 1 at says:

"Raaau’l-zu,ianu wa raqati’l~khamru
Fa tashabaha fa tashakula’ 1 -amru

Fa ka 1 annama khamrun wa la qadahu

~—--l’—-—-- 1708

Wa ka’annama gadahun wa la khamru . 1

that is:

The glass is fine and the wine is clear,
Tlieir resemblanco is indistinguisliable;

As if it v/ere wine v;ithout a cup,

1707^ ham ? at , ham’at XII, p. 3^2.
1708. hama * at , ham 1 at Y, p. 335»

L.

636

AncL as if it wcre a cup witliout wine.

Tliis is tlie meaning of 'Whoso waves are rolling in
every direction’.

(37) Fa'lam - Ocoan and Waves are both intimate .

That is to say, tlie ocean and the waves are hoth.

in intimate companionship, such as, for example, slave

and Lord, lover and Beloved. As God Most Exalted says:

Inna’ 1-ladhina yuhayi 1 unalca innama
yubayi* una’Llaha ♦..

that is:

1709. Cp. Junayd's famous saying: u Lawnu* 1-ma.’i

Tawnu ina’ ihi ” - n The colour of the water is
the colour of the vessel containing it."

Also Shah Wi 'raatu’Llah:

Know that the Wamed is one and the Wames

a hundred thousand,

That Boing is one, but its aspects are a

hundred thousand.

Its Form is the Glass, and its Meaning

the Wine,

Although both are one substanco in your

eyes.

Perceive in two one unit and two units;

Search it out well for I have told you a

good bit,

( Literary history of Porsia , III, p. 472),

637

Yorily th.oso who swoar allcgianco‘'‘ , ' 7 ‘'^ to
th.GG thoy do butswear allegiance to God ...

YadudLlahi fawqa aydihim . 1 ^ 11

that is:

The hand of God is ahove their hands.

God Most Exalted says lurthcr:

Ealarn tagtuluhum wa lakinna’Llaha
gatalahum wa ma ram£i.yta idh ramayta
wa lakinna’Llaha rama . 1 ^ 1 ^

that is:

So [you] slew thein not, but God slew them,
and thou smotest not (with thine arrow 0
Mu^ammad) [when thou didst smito (the enemy)],
but God smote him.

God Most Exalted says furthor:

1710. 5amzah bas, for ' swear allegiance 1 , ber.jabat

ta ngan : clasp (their) liands. In tlie Sufl

Orders it is part of the practise for the dis-
ciple to take the bay'ah from his Spiritual
Guide, aftor a certaln period of training and
study, and this takes the form of the clasping
of the liand of the Sh aykh by the murlcl as an
oath of allogiance To nJm. The practise lias
its origin in the practise of tlie Prophet as
revealed in this Qur*anic verse. See for

bay 1 ah E.I, article Bai'. Cf. the continuation
of thls vcrse quotedHS^IJamzah.

1711. Qur’an 48:10.

1712. Qur’an 8:17-

658

that is:

Ua liuwa ma' akum

aynama kuntun .

1713

He is witli you wherever you are.

God Most Exalted says further:

Wa nahau agrabu ilayhi min ha~bli ’ l~warld . ^-^l^

that is:

And We are nearer to hira than his neck veins.
God Most Exaltod says further [in the Holy Tradition]:
Al-insanu sirri wa ana sirruh u.

that is:

[57] Man is My secret and I am his Secret*

Eor this reason the Prophet (may God hless him and
givo him peacei) says:

"Man *araf a nafsahu faqad *arafa rahhahu ."

that is:

!, Whosoever loaows his Solf knows his Lord n -
for he and his Lord are not 'separate 1 . In the same
manner as the sea and the waves are not 'separate',
so [the Lord and His slave are not 'separate']. This
is the meaning of 'the 'Ocean and Waves aro hoth

intimate’.

1715. Qur’an 57:4-»
1714. Qur’an 50:18

639

(38) Ea l lan - At last to its depths tlie Waves

wlll sink .

That is to say, tlic waves subsidc into tb.c
Occan. Tlie waves coiae from tlie ocean, and their return,
too, is to the ocean. This is the meaning of [the
text] : ir.ji 1 ! ila a g lih i - return thou to thy origin -
as said hy God Most Exalted:

... Irnl'1 ila rabbiki ra d iyatan mar d iyyah . 1 ^

that is:

... return [thou] to thy Lord well pleased,

well pleasing.

Tlie Lovers iniderstand 'return' to mean that when the
lover sees his self no more, he 'returns' to the
depths of the ocean and 'becomes* the ocean. If he
still sees his self, then he is still not returning
and he is not yet ‘drownod 1 . In the opinion of Lovers
[the state of still seeing their selves] is called
"polytheism". This is the meaning of 'At last to its
depths the Waves will sin]£ , ,

(39) Ea [lam - The Ocean is Knowor, its currents

the Known .

That is to say, the ocean alroady mentioned above

1715* Qur’an 89:28«,

640

is allegorically likenecL to the Iinov/er in order that
th.e analogy o.t the Knower and tho ICnown nay be grasped
by the seeker. Bincc what is called 'ocean' is [in
fact] water, when the ocean heaves it is callecl
•currents'; v/hen [the water vapours] rise and gather
in the atnosphore they are called 'clouds'; when [the
clouds burstand] fall in drops from the atmosphere
they are called 'rain 1 ; when [the rains] flow on tho
earth [ 58 ] they are callecl ’rivcrs'; whon [the rivers]
return to the ocean thcy are the occan. The currents
are likened to the Known because currents cone froin
the ocoan, but they are not distinct from the ocean.

In like manner the ICnower is not ' separate 11 from the
Known, and the Known not 'separato 1 from the Knower.

If Knower is without Known, thon logically He is not
Knower, [auid it follows, tlierefore, that] He cannot
create. IPorms and colours como f‘rom what is formloss
and colourless. That whicli has no form and no colour
is the Being of all forms and colours. Ihat v/hich
has no form. and no colour is tho inwardly hidden;
that which has form and colour is the outwardly manifest.
This is tho meaning of 'The Ocean is Knowor, its
curronts the Known.

641

(40) Ea 1 lam - Its condition is Q,ĕsim, its waves

ara riagsum .

That is to say, [tlio meaning] of Q,asim is One
Who Divicles; Magsum aro tlie ones divicLed. Since God
Most Exalted hestows existence upon tlie Universe
together with all its parts, [He] is called One Uho
Apportions. Tho World in its ontirety is like the
waves; its name is the Apportioned, for the waves
[appear] out of the existential modes of the ocean.

Ihe Existential 1'lodes of God Glorious and Most Exalted
aro called that of One Who Apportions, thc existontial
modes of the entire Universe [are called] that of the
Apportioned. The ocean is likened to tho Divine
Essence; the existential modes of the ocoan are like
the Existential Modes of the Divine Essence; the
currents are like thc existential modes of the World;
the waves are like the forms of the World. According
to this analogy, the ocean, the water, the waves,
the forms of the waves, tho colonrs of the waves,
the names of the waves are all one. This is the meaning
of * Its condition is Qasim , its wavos are I-lapsun . *

(41) Ea 1 lam - Its tcnpost is 'goyerning*, its

d ispositions are *goyerned *.

That is to say [59] its tempest is an analogy

642

referring to [His Command] 'Bei' to His Manifestations,
and His Attrrbutes, and His Hames, and His Acts, and
His Effocts, and His Knowledgo, and His Known, and
His Hearing, and His Siglit, and His Will, and His
Power, and His Speoch, and His Irresistability, and
His Omnipotence, and His Strength in giving succour
and His Might in rendering humble, and His Compassion,
and His Infinite Mercy, and His Munificence. One He
causes to believe; one He causes to disbelieve; one
He causes to be rich; one He causes to be poor; one
He allows always to transgross; one He allows always
to do good; one He allows always to do evil; one He
causes to enter Iioaven; one He causes to enter Hell;
ono He allows to do many devotional acts and then
causes him to enter Heaven; [one He allows to commit
many sins and then He causes him to enter Holl];
one from the believers He causos to disbelieve; one
from the unbelievers He causes to bolieve. This is
the meaning of ['Its tempest is ’gcverning'] its
dispositions aro ' govorned' ,^-716

1716. Bor paras (40) and (41) above see the inter-
protation above, pp. 270-273*

643

(42) ffa 1 lam - Upon the entiro Uniyerse it is

those that are feat~ured .

That is to say, upon the entire Universe His

Predispositions are ieaturecl. Prora its heginning to

its end, from its inner ooncealment to its external

manifestation - [all these] aro but His Predispositions,

His Predispositions are governed hy His Tempest [i.e.

His Oreative Command,] for the entire World is His

Predispositions. The meaning of His "Predispositiions 1,

is His "Existential Modes". Everything is forever

1717

His Predispositions, dynamic, { ! as God Most Exalted
says:

Kullh yawmin huwa fi sha*n .^^^^

[that is:]

Every day He is in some sate [of Activity]•

All forms are His Porms, all colours His Colours,
all sounds His Sounds for He is One, without partner
( wahdahu la sharlka lahu ). If [60] it is said

that there is an 'other 1 apart from Hin, then that
would he polytheisn and darkness. Por this reason
all the Lovers who have porfect gnosis say:

1717* Tho toxt reads literally: "rotating [and]
moving", conveying dynamisn.

1718. Qur’an 55:29.

1719. Qur’an 6:163.

644

n I see ny Lord witb. tho Eye [of my Lorcl]*^^ 0
Shaykh Mas^ud 1 ^ 1 (God's Mercy ho upon himj) says:

19 pp

,r I have always been an uabelievorJ”

Sayyid Nasimi says:

M Xnni ana’Llahu ."

that is:

M Yerily I am GodJ”

Shaykh Junayd BaghcSdl (Gocl*s Mercy be upon liimJ) says:
M Laysa fi .juhhati siwa’Llah . M

that is:

M There is nothing in my cloak save GodJ M
The Sultan of the Gnostics Ba Yazld Bis^anil (God’s
Mercy he upon himl) says:

M suhh ani raa a^ g ama sha*nl . M

that is:

M Glory he to me, how great is my statej”
There are many more Shaykhs - impossihle to mention
thom all - who say [such things]* They all say such
things hecause their gnosis is perfect. We who are

1720. Cf. Sharah , p. 10 and notes 6oM- >607. Also
H untahi , p. 120.

1721. Has ’ud-i-Sa 1 cli Salman could ho neant here.

Cf. Literary history of Persia , II, pp. 324-326.

1722. TEis fs"a well-lmown ,§ufi"ctehial of self. To
helieve implies affirnation of duality of helieyer
and helieved.

645

without gnosis must not say such things - wo must
not initatc [thcir utteranccs] to the point that the
pundits would declare iniidolity upon us - [and they
declare such charges] in order that all those who
are ignorant, who have no gnosis, will not say such
things, for gnosis is nost recondite. Whosoever has
not yet attained to perfect gnosis and love such as
those [Shaykhs], if they say such things as they
[i.e. the Shaykhs] say, he is an uhbeliever. This
is the meaning of 'Upon the entire Universe, it is
these that are ieatured 1 .

(45) Fa *lam - If you really know [the meaning

ofl existence .

That is to say, 'Existence’ which is referred
to from the heginning of this book right to its end.
That Existence must be known through gnosis, for that
Existence is not our existence. Because of our
ignorance wc imagine [that Existcnce] to be our
existence. It is for this reason that [61] the
People of the Path say:

Wupuduka dhanbun la yugasu

646

— ] 7?6

Mhl dhantam [aklaaru ] . ^

that is:

Your existeii.ce is a sin with wliich
no othcr sin can bo compared -

for to the People of the.Path his illusionary existence

is 'secret polytheisni'; when he says "your existcnce"

[it were as though] he [to whom existence is predicated]

is self-subsistent, and this is indeed secret poly-

theism: [hy this is meant that] if he [affirms that

he really] exists, then he [considers himself to ]

possess existenco. This is the meaning of 'If you

really know [the meaning] of o^istence',

(44) Pa 1 lam - It is where you effect true yision .

1724

D?hat is to say, hy vision is neant "to see". '

The existence of this World is hut illusory, and you
must not cast your sight upon illusory existence.

You must see only the Existence that always is, for
the existence of the creatures is derived from His

1723. Prom a verse q.uoted hy Junayd^

* Idha gultu ma adhnahtu galat mu,j lhatan __
h ayatuka dhanhunTa^^gasu^h Yhi.^ clhanHun akharu . '
Bee Kashf al~liah,iub ',' ~pT 29y< See also TDadhkirat ~
a l-Ay/liya ’ 7 p. 102. Note 186 ahove. In this
wu,jucl " 'is synonynous with Ij. ayat and this is
significant in JJamisah' s USG of here.

1724. Pandang , see ahove, note 667 .

647

ExistencG, Secing tliat the existence of the creatures
is &erivecl fron His Existence, our oxistence is His
Existence, As the Prophet (nay Gocl bloss hin an&
give hin peacel) says:

" Allahimna arini’i-ashya’a kama hiya ,"

that is:

”0 my Lord, reveal to ny sight all things
as they are,”

Now the Messenger of God (nay God bless hin an& give
hin peacei) knov/s of [the existence of] all things,
but [he] wishes furthcr to know of the reality of
their existence, As [the existence of] things an&

[tho existence of] the self are i&entical, when you
are able to know [the existence of] the self [you will
be able to know the reality of the self]. As God
Most Exalte& says:

Wa i&ha sa’alaka 'iba&I 'annl fa’inni &arib .~^^

that is:

An& wlien My servants [ask thee] concerning
Me surely I am nigh.

But of His nearness, that nust be unclerstoo&. Eurther
Gocl Most Exalte& says:

1725. 2:186

64-8

Wa»Llahu bi kulli sIio>y ? in nuh lt.

that is:

God surely enconpasses all things
Purther Slaaykh. Jxmayd (nay God's raercy "be upon liini)
says:

" Lawnu*l-ma 9 i lawnu [62] ina 1 ihi . »^-727

that is:

"Ttie colour of the water is tlie colour of
the vessel containing it."

All these expressions and synholic allusions nust

"be imderstood in order that gnosis of God Most Exalted

may be achieved» When you have achieved the gnosis

of God Most Exalted, thon you will be able to see

the Original and True Existence, [that is, Existence]

that always is, not illusory existence. This is the

neaning of 'It is where you effect true vision'.

(45) Ea'lan - Gast off your form fron all

restrictions .

Ihat is to say, the neaning of guyud is 'res-
trictions'. All forns that can be seen and apprehended
by the intellect and gnosis are restrictions. Since

1726. Qur’an 41^54.

1727. Cf. Lana 1 at , Lan[at V, p. 534.

649

the Essence of God is Absolute, It is not to be

'found’ in our forms; and the forms of the World

in its entirety, the outwardly manifest and inwardly

hidden, are 'other' than the Unique Essence. That

is Ahsolute. When we cast away all restrictions

with our vision and in our conception, then only

can we he 'united' with the Absolute, meaning: the

Being Who is Most Pure, heyond form.^^^° One inter-

pretation of 'restrictions 1 is that it means worldly

wealth and greatness and wife and childi^en. That is

to say, *if you are wealthy do not let your heart

cling to worldly wealth and wife and children, as

God Most Exalted says:

... Likay la ta’saw *ala ma fatakum
",Z * 1 ““ ” "

wa la tafra h u hi ma atakum . r ^

that is:

... [in order that] you may not grieve
for what has escaped you, nor he exultant
at what He has given you.

When you are suffering a loss, do not grieve on account
of it; when you enjoy ahundance, do not rejjoice on
account of it, even if it should he great, you must

1728. See above, p. 282.

1729. Qur»an 57:23.

650

not rejoice on account of it; and should it he insig-
nificant, you must not [653 grieve on account of it;
should God bestow upon you health and well-heing, do
not rejoice in it; should God inflict upon you sickness,
do not grieve - all these are hut restrictions. When
you are far from restrictions, then you will be
’united’ with the Absolute. Xfhis is the meaning of
[’0ast o£f your form from all] restrictions*.

(46) ffa*lam - In order that you may abide in

your Self .

Ihat is to say, the meaning of qu*ud is to
abide (in the Self ). This means that you must not
seek [God] further than within your Self, for God
Most Exalted says:

Wa £l anfusikum a fa la tubgirun . 1 '' 7 ^ 0

that isi

And in your Self - do you not see?

Purthermore the Prophet (may God bless him and give
him peacei) says:

" Man 1 arafa nafsahu fa qad 'arafa rabbahu ."

that is:

M1 l7hosoever knows his Self knows his Lord."

1750 . qur»an 51 : 21 .

651

When one's Lord is thus known, fhen one will be ahle

to be indi£ferent to all olse; whether being clothed

[or naked], it is the same to him; whether being rich

or poor, it is the same to him; whether being great

or insgnificant, it is the same to him; whether

being praised or scorned, it is the same to him;

he does not desire heaven nor does he fear hell.

As for the poor who begs for food, according to the

Prescribed Law that is lawful inasmuch as it is suff-

icient to give him strength for a day or two. But

if he begs [for food to last him] for the morrow and

the day after that, then that is 'polytheism’, for

17-51

[in doing so] he desires to preserve his self. '^

If he behaves in this manner, then he is not yet
extinct from his self. All such actions of liis are
restrictions. As G-od Most Exalted says:

Fa tawakkaju in kuntum mu*minln .

that is:

Surrender yourselves to God, if ye be [64]
faithful.

However, sliould sustenance come by itself, that is,
what is bestowed upon him by God Most Exalted,then

1751. Seo above, pp. 57 of the text, para. (58); and
61 para. (45;.

1752. Q,ur*an 5 = 25.

652

this should be eaten* If Csustenance] does not come,
do not seek it nor beg from creatures. To tbe Lovers,
one sbould not even ask of God, so that then only can
one be released from restrictions. As the Lam* at says:

t> Al~faq.Iru la yahta.ju ila*Llah .

that is:

"Bhe poor does not stand in need of God.' 1
[If he stands in need of God], then he is still in
the state of duality [i.e. of slave and Lord]; but
if he does not stand in need [of God] then he is
able to become one [with God]. As regards [the matter
of] going about naked, the Doctors of Theology and
the People of the Path agree in saying that it is
unlawful as the private parts are exposed. Being
clothed modestly and cloaked and trousered and being
equipped with a beggar’s bowl, and sandalled and having
cultivation - these according to the Prescribed Law
are permissible, and according to the People of the
Path are also permissible as they are not restrictions.
But to the Lovers all these are veils and restrictions
upon the Self. Matters that refer to these things
are matters that do not realize ( meniyyatkan ) whatever

1733. Laaa 1 at , Lam’at XX, p. 352.

653

G-od desires, as one's desires are all of tliem veils
ancl restrictions. However, tlie prescribed prayers
and fasting, an& eating of what is lawfnl and refrai-
ning from v/hat is \mlawful - all these are not restri-
ctions, hecause these are in accor&ance with Go&'s
&esire an& not with our &esire; that is to say,
hecause these are Go&*s Comman&ments. But whosoever
is conscious of col& an& warmth, an& heing well fe&
an& hungry, an& heing naked an& clothe& - if he leaves
off the prescrihe& prayers an& fasting, if he con-
stantly eats of what is unlawful, the ju&gment is that
he is &isohe&ient [i.e. sinful]. Such a person [653
will not he ahle to hecome a saint. However, if he
is passionate in his love [of Go&] an& is intoxicate&
an& efface& - he is not conscious of his self - an&
he leaves off the prescrihed prayers an& fasting, no
hlame is upon him, for the ju&gment concerning such a
case is that he is in a state of constant prayer.

But if he is not yet intoxicate& an& efface& - still
conscious of his self - an& he leaves off the prescrihe&
prayers and fasting, then his doings aro veils [con-
cealing the right path], and they are restrictions,
and sinful. [He] cannot ahi&c within his Selfi

(4-7)

l?a r lam - Upon God’s SxiQtence you must

subsist .

Tliat is to say, npon G-od*s Existence only
must you cast your vision witta. periect gnosis. Do
not be heedless of prayer and Tasting, and walking
and standing and sitting and reclining, God Most
Exalted says this:

Wa*dtakur rabbaka fl naisika ta d arru'an
wa khliatan wa duna’l- t jahri mina’l~ciawli
bi’l~ghuduwwi wa*l -ag ali wa la takun
mina^l-ghaiilin ,^ 1 ^^

that is:

And mention [i,e. remember] thy Lord within
thyseli humbly and iearing, and in a
voice not loud, in the morning and the
evening, and be thou not of the heedless
(that is to say, do not be heedless of all
your behaviour, as God Most Exalted says:

Wa huwa ma'akum aynama kuntum 1 '' 7 ^ - that is:
And He is with you wherever you may be).

0f those who have not yet become perfect and have not

yet achieved true gnosis, it is better for them that

eat and drink and sleep be lessened, conversation

must be lessened, sitting [66] in congregations must

1754-. Q,ur ’ an 7:205
1735« Qur’an 57:4-.

655

be lessened - in the course of their not yet being
periect and acliieving true gnosis. As to wlaetb.er
to eat or not to eat; to sit witli people or not to
sit witb people; to converse or to be silent; to seek
tbe wilderness or tbe city - all tbese are not veils
to tbem. Seeing tbat all tbese are not veils to
tbem, tbey can then sleep, and tbey can sit witb
people, and tbey ce,n converse witb people, and tbey
can have wife and cbildren; neither more nor less
tban tbe doings of tbe Propbet Mutyammad, tbe Messenger
of G-od (may God bless bim and give bim peacei)-
Tbis is indeed wbat is best.

(48) Fa *lam ~ Gast off your name and your form

constantly .

Tbat is to say, cast off your name and your form,
for you possess no name and form. Your form is but
tbe form of a sbadow, and your name is but an appell-
ation. Because of your unawareness you imagine tbat
you possess name and form. Tbe People of tbe Patb
say tbat that wliicb possesses tbe Hame is not your
namo, and tbat wbicb possesses tbe Porm is not your
form, It is incumbent upon you to fix your vision
upon tbe Possessor of tbe Porm and tbe Possessor of
tbe Name in order tbat your name and form may be

656

cast away. Wb.en your naine and your forra aro cast
away, tlien you will be able to be ^united’ witb the
Possessor of the Name and the Possessor of the Porm.

¥hen you are 'united' with the Possessor of the Name
and the Possessor of the Porm, then you will be able
to be 'united' with Being. When you are 'united'
with Being, then you will be able to be , united f
with the Essence, When you are 'united’*^^ with
the Essence, name and form are both cast off.

(4-9) Fa'lam - Annihilate your consciousness from

Lordship [673 and slaTehood .

That is to say, annihilate your self from [con-
sciousness in] the worshipper and the Worshipped.

If the worshipper and the Worshipped still exist
[in your consciousness] then you are still in [the
state of] duality and have not yet become one [with
God]. As the People of the Path say:

* Man *abada*l-isma duna^l-na^na faqad kafara ...

that is:

*Whosoever worships the nanie without the
meaning, thcn lie has become an infidol ...

1756. The word bertemu : to meet (actiyo sense)
actually translates the Arabic wasil.

657

that is:

Wa aan 1 abada’1-na*na duna’1-isma fahuwa

nushrikun ,>,

And whosoevor worships the meaning without
the name» then he is a polytheist ...

Wa man *ahada’l-isma wa ? I-ma'na

that is:

And whosoever worships the name and the
meaning, then he is a hypocrite ...

Wa man taraka’l-isma wa^l-ma^na iahuwa
mu’minum haggan .'

tliat is:

And whosoever casts away the namo and the
meaning, then lie is a true believer, *

Extinction is, from the point of view of expression,

to annihilate all that which is 'other' than G-od.

If a person is extinct and yet is conscious of his
own extinction, he is not yet extinct, for extinction
is, from the point of view of expression, [to be
extinct from] that which is 'other' than God. {Jl
If one is not yet extinct from that which is 'other'
than God, one has not yet [arrived at] extinction.

1757 . Cf. Mishkat al-Anwar, pp. 5 , 57~58«

• 658

Mtien one is extinct fron tliat which. is 'other* than
God, then assiu?Gdly tho worshipper and the Worshipped
are annihilated from his consciousness - that is to
say, he becomes one [with God] - he hecomes non-
existent" 1 '^^® - he is entirely annihilated. One
expression is that 'extinction' is 'polytheism' with
respect to God Most Exalted, for the lover has no
existence. Seeing that he has no existence, he is
then [perpetually in] extinction, for in reality He
alone is, without any 'other*. As the Prophet (may
God bless him and give him peacei) says:
u t Araftu rabbl bi rabbi . **

that is:

"I know my Lord through [68] my Lord,”
Purther the Lam * at says:

u La yara*Llaha ghayra*Llah . "1739

that is:

"None sees God but God. n
The Lam*at says:

Ma *arafa ? Llaha ghayra ? Llah .

that is:

1738. I.e. tiada. See above, pp. 287-288.
1739 • Lama 1 at~ ,~~L am * at IV, p, 333*

1740. Larna’at, loc.cit.

659

"Nono knows GocL but GocL."

The Lam 1 at says:

u Ra’ aytn rabbl ~bi * ayni rabhl .

That is:

n I see my Lord with. the Eye of my Lord* n^-7^2
\i/hen he no longer sees that which is other than G-od,
he is then, according to this expression, extinct.
[These words] are most recondite. It is desired
that they be understood.

(50) ffa'lam - In order that you may achieye the

Act that is Einal .

That is to say, when you are extinct, then you
achieve the act that always is. As Uways al-^aranl^^
says in the Persian language:

u Anra ki fana shewa faqra[in] ast ...

that is:

u They who are extinct in the manner of

poverty ...

u Uah lcashf [u] yagln nah mar 1 rifat nah

dln ast ...

174-1* Lama

’at, Lam 1 at VI, p. 335*

1742. I.e. ir f sco my Lord with the Eye [i.e. Essence]
of my Lord. u There is a play of meaning on
the worcl * ayn .

1743. 3?or Uv/ays”“see Tadhkiratu’ 1-Awliya * II, pp. 15 foll.

660

ttiat is:

Are without insight, ancl certainty, without
gnosis and without religion ...

Raft u zi miyan hamln khuda mand khuda

that is:

They are annihilated in the midst of this
state [i.e. God] - only God remains ...

Al~faq,ru idha tamma huwa*hlah In ast .^^

that is:

When poverty is perfect (i.e. their gnosis
is accomplished) it is indeed G-od."

Here is another saying of the Prophet (may God hless

him and give him peaceOi

" Al-faqru fakhrl wa bihi aftakhiru ".

that is:

"Poverty is my pride and in it I take pride."
According to the Prescribed Law, poverty means f not
possessing’ [worldly possessions]. According to the
People of the Path poverty refers to the People of
Gnosis. When such a one is perfect in his gnosis -
no longer soeing his solf - he is calleci ’poor’.

Ihis is the neaning of ['In order that you may achieve]
the Act that is Pinal',

17^4. See above,pp. 83; 373-375.

661

( 51 ) ffa 1 la m - If you aro yot not flrm as a stone , 1 ^^

[693 That is to say, not to nove; whether it he
outwardly or inwardly, not to move. When you aro
firm as a stone, then you are ’united' from the point
of view of expression, hut in reality you are always
united. If outwardly it [i.e. the stone] does not
praise God, inwardly it praises God, for to the People
of the Path, all things possess spirit and intellect
and gnosis. If things have no gnosis, how can they
praise God? - for such is the word of God in the
Qur’an:

that is:

that is:

Tus ahhi h u 1ahu’1-s amawatu[’1-s ah 1 u] wa’1-
ard u wa man f I hinna ... 1

The seven heavens and the earth

and those in them declare His glory ...

Wa ’in min shay’in illa yusahhihu bi^amdihi

- — - -r i hho

wa lakin la tafqahuna tashrhahum . 1 r

1745. This seems to_refer to a passage in Qur’an

17:50: Qul kunu hi.jar atan wa hadldan . But

see further”Qur*an i"7744; 22:18.

1746. Qur*an 17:44.

1747. Loc. cit.

662

And there is not a single tliing t>ut gloriiies
Him with His praise, "but you do not \mder-
stand their glorification.

Purther God Most Exalted says:

*Alam tara anna ’Llaha yas.judu lahu man
fl*l-samawati wa nan fi’l-ardi wa ? l~shamsu
wa*l-qamaru wa’l-nu,jumu wa ? l-,jlbalu
wa ? l-sha,iaru wa ? 1-dawwabbu wa kathirun
mina * 1-nas . ~

that is:

Seest thou not to God nakes suhmission
whosoevor is in the earth, and the sun and
the moon and the stars, and the mountains
and the trees, and the animals and many
of the people?

All things glorify and praise and make submission
to God. When we are firm as a stone, then all our
memhers make suhmission to God, as is [70] demonstra-
ted in the Qur*an.

(52) 3?a 1 lam - D uality is still your lot: Slaye

and Lord .

That is to say, do not worship light; such as

1748. Qur’an 22:18

665

1749

ttie clew, f ' and tho sun and tlie raoon and ttie stars;
and [do not worship irnages] such as idols;'^'^ and
do not dwell in the station of the crown of the head,
or hetween the eyehrows, or on the tip of the nose,
or in the [physical] heart.^^ 1 All these are veils
that conceal His Essence. The People of the Path
constantly surrender thenselves to their Lord. They
consent wholeheartedly to wliatever their Lord*s
desire may he, whether it he sickness or poverty
or any other thing as the case nay he - to all such
things they willingly give their consent. Prom the
point of view of the Truth, if there is still lover,
then the Beloved is still reguired; if there is still
seeker, the Sought is still reguired; if there is

1749. Dew - ernbun . Prohahly mestika emhun : petrified
dew, is meant here: i.e. a talisman purporting
to he made of petrified dew, which in reality
is a snall glohe of very limpid glass. Super-
natural and miraculous powers are attrihuted
to it sucli as, for exanple, the power to hring
the dead to life, See Wilkinson , articles
emhun and nestika .

1750 » Kupa hudak - literally: the figure of a child.
Prohahiy" the word hudak (child) refers to snall
figuros kcpt in houses or roadsido , niches’ ?
or 'chapels' such as is common in Hindu-Buddhist
practice.

1751» Tlie referenco hero is to yogistic practice.

664

still worstiipper, the Worshipped is still reguired;

• if there is still thought, 1 ^ 2 the Ohooct thought
is yet required; if there is still vision, the Object
visualized is still required. All these and one's
[individual] existence still imply duality not yet
hecome unity. When you have passed away and hecome
firm as a stone, then you are unitod - that is, one
- as when you were in [the state of] 'I was a hidden
treasure', or as a huhhle in the water ,hefore it
became bubble. According to this expression it is
‘union’. But from the point of view of reality,
the water’s .bubhle and the water are not two
[entities].

(53) Fa f lam - When you are no longer conscious

of gold and coin . 1 ^^

That is to say, the analogy of gohl refers to
the Lord and coin refers to the slave, for to outward
perception gold is other than coin and their names

1752. Ohita : thought, concentration. , feeling, will.
Bee Wilkinson .

1753 « fhe word I have translated as coin here is matu ,
which is a variant of nutu. It means measure
of tho purity of gold,"'wKich invarihly refers
to the gold coin, or at any rate to currency,
since the purity of gold is measured in terms
of cimrrency. Hamzah himself means this. See
Sharab, p. 14, ^ara. (33)» where gold is conparcd
with the Ashrafi coin.

665

are not tlie sane. But gold is not separate fron
coin [and coin] is not separato from gold. When
the coin no longer sees itself, surely only gold
remains. When gold [71] is seen, the coin disappears
to outwara perception. \Jhen the coin disappears, it
is imconsciopLS of 'its self* and ’it’ is unconscious
of gold. Sinilarly in the caso of one who is annihi-
lated - he no longer knows [of his own annihilation].
This expression is most recondite; discourse upon
it slowly and do not be hasty. As Shaykh Mu^.yl’1-
Dln ibnu’1-'Arabi (may God be well pleased with himi)
says:

" Al-na^riiatu hi.jabun bayna’l[-arif wa’l-]
na * ruf . n

the neaning is:

"Gnosis is a veil between [the knower and] the
known."

Shaykh Muhyi’1-Dln says further:

" Law la*l-nababbatu la 9 stamarra^l-wi g al ."

that is:

"Had it not been for love, indeed union
would endure" (for love is a veil between the
[lover and the] Beloved).

These words are merely a synbolic allusion referring
to extinction from gold and coin. When you are extinct

666

from gold and coin, then you aro ahle to becorae united -
that is, one.

(54) Ea^lam - Then indeod you can become one .

That is to say, wlien the coin is extinct from
gold and coin, then the coin and gold become one.

If the coin still knows itselfi M that I know n , then
it cannot yet become one. Like the moth plunging
into fire, if it still knows itself: "that I have
bccome fire' T , then it is not yet united with fire.

When it unites with fire it becomes fire. When it
becomes fire, it will forget fire and it will forget
its self.‘^5 Zl ’ As Shaykh Sa 1 di (God’s mercy be upon
himi) says:

11 Ay murgh sahar 1 ishq zi parwanah [72]

beyamuz ..,

1754. ^anaah is here referring to 'Attar's famous

story of the moths when illustrating his eluci-
dation of the Seventli Valley - tho Valley of
Extinction - in his Mant lgu*1- T ayr (See G.S.

Hott's English transla^ion from the Erench of
Garcin de Tassy, The conierence of the birds ,
London, 1961, p. 125)» ^he noths “were tormented
by a desirc to unite with the candle. One set
off and, having seen the cnndle, reported what
ho saw. Then another went and touched the flame
with the tip of his wings. Einally a third
went and plunged himself into the flanc and
becane one with the flame. These three degrees
of knowledge correspond with ' ilmu * l-yaq_in ,

' aynu’ 1 -yaqIn and hagcju*l-yaqin respectiyely.
Sa'dl' s verse whichT $anzah quot"es immediately
after also refers to this story of the noths.

667

that is:

"0 bird of dawn! to love the dawn go and
learn from the moth ...

Kan sukhtra ,jan shud wa awaz neyamad ...

that is:

That is burnt to spirit without a sound ...

In muddajyyan dar t alabsh bi khabar anand ...

that is:

They who claim to seek it have no knowledge
o f lt ...

Kanra kih kh a bar shud khabarshban zi
neyainad .’ 1 ^

that is:

1755. Mu?lifc ibn__ 1 Abdi’Llah_(Musharrifu’l-Drn) called
Sa'dl Bhirazi, Gulistan , with marginal notes by
Muljanmad Hadl 'JTT (pp. 465-6 nissing), Persian
text, [Lucknow? n.d.], p. 8 . The verse was
first translated by E.B. Eastwick, Gulistan of
Sa 1 dl , Hertford, 1852, p. 6:

0 bird of morni love of the moth be taught;
Oonsumed it dies nor utters e’en a cryl
Pretended searchers! of this true love naught
ICnow ye, ~ who knows tell not their nystery.
R.A. Hicholson, in his Translations of Eastern
poetry and prose , Cambrldge, 1922, pl 158,
translated the sane verse thus:

0 nightingale, learn of the moth to love,

That shrivels in the flame without a sigh.
They know not Thee, whom they pretend it of,
Who knows indeed, knows naught eternally.

668

Wh.o has knowledge of it, his knowledge
is ever nauglited.

It is the same with respect to the coin; when it is
annihilated in gold, it knows naught of gold, and
similarly, of coin too it knows naught. This is the
meaning of 'Then indeed you can hecome one 1 .

(55) Pa*lam - If you are yot not extinct from

hundreds and thousands .

That is to say, the forms of all creatures
are referred to as hundreds and thousands. [If] you
are not yet [extinct from hundreds and thousands,
you will not yet] he united with Him - [that is] to
he extinct. Although all are in fact His Predispo-
sitions, yot if His Predispositions are not yet extinct
fron your vision, you will not yet he united with the
Essence. When you are extinct from His Effects and
His Acts and His Names and His Attrihutes, then you
will he united with the Essence, for His Effects are
a veil concealing His Acts; His Acts are a veil
concealing His ITames; His Nanes are a veil concealing
His Attrihutes; His Attrihutes are a veil concealing
the Essence. All these are His Predispositions. When
you are extinct fron His Predispositions, you will
he united witli the Essence. The Original [Being]

669

is the Essence - That is Ono; Its Predispositions are

many: hundreds and thousands, Whon you are entinct

from hundreds and thousands, you will he united with

Him. As the People of the Path say:

^H i.jahu^l-dhati bi*l” g ifat [733
hi t jabu*l~ g ifati hi^I-asma *
hi.iahu*l~asna*i bi^l-a^al
h i.iabu*I-af ^ali bi^l-athar . *

that is:

’The Attrihutes are a veil concealing the

Essence;

The Names are a veil concealing the

Attrihutes;

Tho Acts are a veil concealing the Names;

The Effects are a veil concealing the Acts.*

1766

One meaning oT entinction is disentanglement;
disentanglement from hundreds and thousands, and wife
and children, and wealth and power ,-*-757 anc ^ companions
and heloved, and fine apparel and greatness, and the
desire to hecome Shaykli and saint, and the love of
hypocrisy, and the wonder at hundreds and thousands -
[when you are such, then] can your existence he offaced,
The desired neaning is tliat then only can one achieve

1756. Tinggal is ta t jrxd . Bee Sharab, p. 25.
I?57. Kekayaan = power. Bee above, note 570.

6?0

\mion witb. one’s Lord.

(56) ffa[lan - You will never be able to annihilate

[ your existence 3.

Dhat is to say, if you are not yet extinct fron
hundreds and thousands, how can your existence he
annihilated? - for the expression 'annihilated 1 neans
extinction from the entire world and greatness and
wife and children. Since even [to] his very self
he should be extinct, the more so [to] the world
and greatness and wife and children. But these
expressions do enjoin the guest for them [i.e. the
world, etc.], and do not enjoin their denial, Even
though one has wife and children one should he con-
stantly in the state of extinction. As for the Adepts,
they are perpetually in extinction. He who is extinct
is not [one who is in a state of] nadness, or who
goes ahout naked, or who does not eat, or does not
sleep, or does not perform the major ritual [ahlution]^^®
or goes ahout in rags, or rofuses to perforn prayers.

If such [nanner of hehaviour] is followe&, then it
is a veil [concealing God]. The meaning of extinction
[to him who is extinct is this: whether to eat or

1758. See E.I., art. D.janaha .

671

not to eat [74-] it is th.e sane to hin; to *be naked
or to be clothed is tlie sane to hin; heaven and hell
is the same to hin; although he performs acts of
devotion yet he does not desire heaven, nor is afraid
of hell, that is to say, [he subnits with] utter
submission - as G-od Most Exalted says:

Inna*l-dlna 1 inda*Llahi ^l-islam .^-^

that is:

The religion with God is Islam ([that is:]
to subnit oneself).

Since his self is not his Self, it is incunbent that
he surrender his self to the Possessor of Self so
that he nay be extinct from his self.

(57) Fa 1 lan - Make yourself extinct from the

gross and the subtle .

That is to say, [nake yourself] extinct from
body and spirit; anotlier neaning: from good and evil;
another meaning; fron both worlds; another meaning:
fron belief and unbelief; another neaning: fron the
outward and the inward. All these must be nade extinct
[from yourself] in order that you nay be united with
tho Essence of God, for the Essence is not to be

1759. Qur’an 3:18.

672

found in all these, When you aro annihilated and are
extinct fron the gross and the subtle, then you will
be ahle to unite with the Essence, for the Essence
is Most Pure fron the gross and the subtle. [The
gross and the subtle] are not pure. Things which
are not pure are creatures. If all creatures are
not yet extinct [fron your vision], the Creator cannot
he seen [in your vision]. As the Messenger of God
(nay God bless hin and give hin peacel) says:
;i g i,iahu*Llahi sab'Ina alfan mina^l-nuri
wa sab*Ina alfan mina*l~ g ulUHat ."
that is:

"yeils concealing God, Glorious and Exalted,
are seventy thousand out of light [753 und
seventy tnousand [out of] darkness.

These are the veils that are in the gross and the subtle.

(58) Fa[lan - In order that whateyer you say

becones permissible .

That is to say, as Shaykh Junayd Baghdadl (God's

1760. Eor the 'Veils ; Tradition and an exposition

of the s^nibolisn of the seventy thousand veils,

seo al-Ghassalr *s Mishlc

Gardner,
157-175*

.shraf,

Lahore,

at al-nnwar ,
1'952, pp'."

tr. W.H.T.
76ff. and

673

mercjy be upon hlnl ) says:

" Laysa fi jiibbatl siwa7hlah tt ~ L '' ?6 ' L
[and] as Shaykli Ba Yazid says:

" Subhanl aa a' g ana shadnl "^ 6 ^
op as Man^ur s&ys:

, Lina’l-Haqq' ,:L765

I I ppwwpw • I. -4

for their gnosis was perfect. They see not the gross
and the subtle, but only the Unique Essence. Idiat
they utter is pernissible. As for us, if we have
not yet attained to perfect gnosis such as their
gnosis, or have not yet becone extinct fron the gross
and the subtlo, we nust not utter such utterances
[for assuredly] our observance of the Law will then

1764

be in error, for the path of the Ls>w - though devious '

- is nost pure. However, the path of the Truth,
though direct, has nany dangers. We nust not leave
off prayer and we nust not abandon the Law, for the
Law and the Truth are one and the sane. Those who

1761. I.e.: "There is nothing in ny cloak other
Than Godl"

1762. I.e.: "Glory be to ne, how great is ny conditionl"
1763* T.e.: "I an the Creative Truthl"

1764. Bco above, note -

674

are^^5 no t yet intoxicated, or not yet effaced,
or whom ecstacy from God has not yet possessed, if
they leave off prayer and fasting and eat what is
unlawful, are deviators [from the Law] and are sinful.

(59) Fa r lam - H amzah Eanguri, thongh he is

lnslgnlficant .

Lhat is to say [76], though insignificant, yet
he is most certain [in what he says]; not indulging
in vain talk, even he is feehle in all his

acts, such as performing devotions, and religious
exercises, and seclusion, and practising frugality,
and abnegation of the world; or he is feeble in
his knowledge and gnosis. As God Most Exalted says:

Wa ma utitum mina’l- 1 ilmi illa galllan .

that is:

I give you aught of knowledge but a little.
How can he know God with perfect gnosis? Even in
the case of the Messenger of God (may God bless him
and give him peacel) he says:

1765. Bara ngsiapa can be translated as: V7hosoever
Ts~~Ti'T, 'but here I use the plural form to
qualify mereka at the end of the sentence.

1766. Sungguh pun = walau pun. See text and note 1259.

1767. ^ur^ari i7:"H5.

675

" Sub ha naka ma 'araf ii aka hag.g a ma'rifatika . M

tliat is:

”Glory "be to TheeJ we know Th.ee not with.
true gnosis’ 1 -

what more with us, how can gnosis which excels his
come upon us? However, to the extent that our capa-
cities permit, which God through His Grace bestows
upon us, we will strive to seek and to conceive,
hy means of super-illumination, knowledge of His Effects
and His Acts and His Names and His Attributes. According
to another meaning, [$amzah] is insignificant because
he possesses no existence. Since he possesses no
existence, he is then detroid of attributes and acts.

This is being insignificant.

(60) Ea 1 lam - His Reality is close to the Noble

Essence.

That is to say, even though he is insignificant,
his Reality is not separate from the Noble Essence,
for it is that Essence that is the Author 1 ^® of
[his] motion and trancjuility, of [his] sitting and
standing, of [his] sleep and wakefulness, of [his]
halting and walking; it is He that causes ]Jamzah bo

1768, Yang Empunya corresponds to the Arabic gab-ib:
possessor, Tord, author, etc.

676

move so that he can move, Had He not caused him to
move, §amzah cannot move, [773 for §amzah is hut a
shadow. Had the Possessor of the shadow not caused
him to move, how can §amzah move? Another analogy
is the similitude of the chess [pieces]. 5)he wood
originates from one tree. Then it is carved into
many pieces and is called ”king" and "minister" 1 ^ 6 ^
and "elephant" 1 ^ 0 and "steed" 1 ^ 1 and "iortress" 1 ^^^
and "pawn" - only in name they exist, not in reality.
But they are close to the person who carves them
and who plays with them, for the hand of that person
is perpetually in contact with the chess [pieces],
and the chess pieces do not move except with the
movement of the player. This is the meaning of 'His
reality is close to the Hoble Essence*.

1769* Ioe.: queen in the European game of chess.

1770. J.e.: bishop.

1771* I.e.: knight.

1772. The persian word tlr is used here, basically

meaning 'arrow 1 . It also means power or strength
and could be concelved therefore as a fortress
which in our modern game of chess is the castle
or rook. I do not think tlr is a mistake for
t ayr , to refer to the fabulous giant bird known
as the Roc; i.e. the rook (from Persian: rukh ).

677

(61) Fa’lam - Thougli ~but a ~bubble -wTaose form is

gross .

That is to say, hy ^abab is meant a bubble; its
form is gross, but because it has its origin in water
it is in fact subtle. When it emerges on the surface
it becomes gross, for from the point of view of
metaphorical expression, Cbubble] is distinct from
water - that is, water is subtle, bubble is gross.
Prom the point of view of reality, [bubble] is not
distinct from water. For this reason it is said
that the bubble is gross: because it has a form
and a name other than water. But in reality it has
no form and it has no existence, and its having a
name is simply imaginary, not real, for it is per-
petually effaced in water. As to his power and his
will and his hearing and his sight [ 78 ] and his
intelligence and his gnosis that we see in him,

[in reality] these are not from him, [but - in the
same manner of the bubble -] from the water. This
is the meaning of 'Though but a bubble whose form
is gross.'

(62) Fa'lam - His union is constant in the Sea

of the Subtle.

That is to say, by latif is meant the subtle;

678

the bubtle is constantly in tlie state of union with
water, for water is subtle and. the bubble gross.

When the bubble bursts, it returns to water. For
this reason it is said that the bubble is in the state
of union with water. According to one expression of
the People of the Path, there is no such thing as
^union*; though union is expressed, Cit is only*]
metaphorically so. Prom the point of view of reality*,
a state is not called •union’ if it exists between
a thing and its dispositions. [Such a state is]
not •union’. Union is expressed metaphorically so
that seekers of knowledge may grasp [the meaning
intended]; were it not for metaphorical expressions
it would be impossible to describe and understand
and know it. After you have fulfilled the necessary
reguirements, it is incumbent upon you to understand
and know it [i.e. union], and after that it is incum-
bent upon you to per£orm the works required hy the
Law. Beware that you must not stray outside the
enclosure of the Law, for [the Law is like] the outer
covering, the Truth [is like] the hrain; without the
outer covering the brain is destroyed» The illustration
is like a coconut with its husk and its shell and its
flesh and its oil. The Law is like its husk; the Way

679

is like its shell; the Truth is like its flesh;

Gnosis is like its oil. By virtue of these four
the cooonut is complete in all respects. If one of
them is lacking in it, then it is no longer whole;
even if it is planted, without its husk, [793 it
will never grow and will ultimately he destroyed.' 1 '^^^

In such wise must the seeker after God Most Glorious
and Exalted not he separated from the Law and the
Way and the Truth and Gnosis so that he he perfect.

If he is separated from the Law, he goes astray.

Even if he should fly in the air, or walk on water,
or eat fire - it is nothing hut fraudulent magic,
and his path is erroneous. He is not a saint, for
in his case his 'miracles’ are not miracles - they
are called guile; that is to say, the art of persuasion
originating from Satan, or from the genie, or from
magic, or the wrath of God, Most Exalted, which descends
upon him in order that hy his 'miracles* he may he
led to self-deception, thinking that he is united
with God Most Exalted. ilccording to the Doctors of
Theology the miracles of the saints who practise
the Law are from the grace of God Most Exalted;

1773« Gompare Shahistari , p. 36 and note 3-

680

they are called mu' ,jiza t when worked hy prophets,
karamat when worked hy saints. Both kinds of miracles
are not imperfections, nor are they a veil [unto God]«
However, to the People of Gnosis and to Lovers miracles
are a veil and they are restrictions [unto God] -
they are called 'menstruation in man' ( hayd al-rinal )^^
for miracles have many dangers and few people escape*

The science of the path is the science of the Prophet
Mudannnad the Messenger of God (may God bless him and
give him peacei)* V/hosoever practises the science
of the path and is in error in his works with respect
to the works of the Prophet Mu^Lammad the Messenger
of God (may God bless him and give him peacel), he
has gone astray - he is not of the People of the
Path. But if his gnosis ia perfect ~ for gnosis
is [gnosis] of his Lord: that person being intoxi-
cated and effaced, no longer conscious of the Law
[80] and the Way and the Truth and Gnosis - then no

1774-. Literally this means 'menstruation in the male'.
The allusion here is clear enough. In the same
manner as liusbands regard wives who are in a
state of menstruation as impure and avoid sexual
union during that period, so God regards miracles
as 1 impure 1 and avoid mystical union with men
who perform them. Hence on this analogy miracles
are 'menstruation'.

681

blame is upon liim [if Tie errs] . [To him] everytliing
is G-od’s Gommand, for that person is like the Sul$an's
slave who is [detained] within a fenced enclosure;
whatever he does the Sul^an will not be displeased
at him. Asfor those people who practise the Law and
the Way and the Truth and Gnosis in the manner the
Prophet Mu^ammad the Messenger of God (may God bless
him and give him peacel) had done, they are like a
minister who constantly carries out the King's
command. Though distant from the King, he is yet
[much] greater [in rahk] than the person in the
fenced enclosure, for the minister is the vicegerent
of the King and holds the King*s office. If we see
in him outwardly no miracles, inwardly he has miracles.
We must not thihk that the Law is insignificant, for
God Most Exalted is called both the Outwardly Manifest
and the Inwardly Hidden. His Outward Manifestation
is His Law; his Inward Hiddenness is His Truth. To
the generality of the people there is a distinction
between the Law and the Truth. To the People of
Gnosis, the Law and the Truth are identical. The
Law is protected in the Truth, the Truth is embodied
in the Law. When you are at one with the Law, you
are at one with the Way; when you are at one with

682

the Way, you are at one [witli] the 'Truth; when you
are at one [with] the Truth, you are at one with
G-nosis. But God knows hestl The book is completed.

And may God praise

His most excellent creation, Mu^ammad,

And his Pollowers
And Companions alll
Praise be to God,

The Lord of the Worlds.

This book, the Secrets of the Gnostics on an e:jq?osition
of the Science of the Path and of Divine TJnity,^^^
is completed in good order. Amenl

1775* The full title of the Asrar.

683

CHAPTKR ZI .

The Drink of Lovers
hy

5amzah Pangurl
[Leiden text no 2016]

[Preface]

[1] In the Name of God, the Infinitely
Good,^*^ 7 ^ the Ever Merciful.

Praise "be to God

The Lord of the Worlds,

And ample recompense be

Upon those who are God~fearing;

And salutations and blessings be
Upon His Messenger Mu£.ammad,

And upon his House
And Companions all.

(1) Know that this insignificant one, this poor one,
j$amzah Pansurl, wishes to make known [to you] in the
Malay language ~ God willing - the way to God the
Glorious and Most Exalted, and the gnosis of God in
order that all servants of God who do not understand

1776* The metaphysical meaning is here given in

translating al~Rahman , but ’the Compassionate 1
is equally acceptable. See Schuon, op . cit .
p. 61 and note. ~~

684

Arabic and Persian may discourse upon it.

(2) This boolc is called Sharabu’ 1 - 1 SshigIn , that is:
The Drinlc of Lovers . VJhosoever wishes to quaff the
drink of those who are enamoured [of God] may consult
this book in order that he may achieve [the Object

of his desire], for herein are the utterances of
lovers [of God]. However, [in this book the discourse]
is summarised, and not given at length.

(3) The gnosis of God is extremely recondite.

Without a teacher 1 ^^^ who is perfect and a disciple
who is wise, gnosis of God can never be apprehended
as it is the secret of tlie Prophet (may God bloss
him and give him peacei). Nevertheless we must
strive as far as our powers permit [to attain to
gnosis], for as the Messenger of God (may God bless
him and give him peacel) says:

n Man t alaba shay’an .jiddan wa,jada n

that is:

"\7hosoever seeks a thing with the utmost
endeavour will find it."

The Messenger of God (may God bless him and give him
peacej) says further:

1777. §amzah translates Shaykh or Pir (spiritual
guide) as guru . Gf. uext.

685

ltf £ alaMl-' ilma fari d atigii * ala kulli
muslimin wa muslimatin ,"

that is:

u The quest for knowledge is incumbent
upon every Muslim, male and female.”

The Messenger of God (may God bless him and give

him peacei) says further:

"IJt lubu’1- 1 ilma wa law kana bi^l- g ln "

that is:

"Seek knowledge even if it be in Ghina."

And God the Exalted says:

Wa ma khalaqtu’l-,iinna wa*l-insa
illa liya^budun .^'' 7 [2]

that is:

I have not created the jinn and men
except in order that they worship Me
(i.e. know 1 ^^^ Me).

And God the Exalted says further in the Holy
Tradition:

1778» Qur’an 51;56.

1779« By 'know' here 5 amza b- m ®ans Gnosis ( mengenal ).

686

Krarbu lmri 2 an 3iiakb.fiyyan fa a h babtu an
u*rafa fa khalagtu’ l-khalqa li u f rafa . -^-780

that is:

I was a liidden treasure and I desired to be
knovm, so I created creation in order to be
known.

(4) For this reason the People of the Path say that
to know God - as far as our powers permit - is as
incumbent upon us as it is to worship Him. We must
not fall short [of our religious duty], and we must
not pursue worldly power and wealth in excess of
what is necessary to maintain our physical strength
during the day and night, and [we must not] let
wife and children distract us beyond measure, nor
must we eat and sleep like heasts, for man is to God
[a] most lofty [creature]yhosoever possesses
gnosis and performs many devotional acts, that person
is to God [a] lofty [creature]; hut whosoever possesses
no gnosis and does not perform devotional acts, that

1780, This Holy Tradition is well known among Sufls.
See, for example, the Diyani Shamsi--Tahrlz ,
tr. hy R.A. Hicholson, Cambridge, lS9S>"""pp.
207 - 208 .

1781. Cf. an English translation of__eight sections
of al-GhazzalI*s Klmiya-i-Sa'adat hy C. Pield,
London, 1910^ pp,“19-47• Hereafter cited as
Kimiya-i-Sa 1 adat .

687

person is an incomplete [Muslim] . As G-od says;

Latrum gulubun la yaigahuna ~biha
wa lah.um a'yunum la yub s iruna ~biha
wa latium adlianun la yasma^una biha
uladika ka^l-an^ami Lal hum adallu
ula’ika humu’l-ghafilun ,,~^ 2

that is:

Lhey have hearts wh.erewith ttiey understand
not; and they have eyes wherewith they see
not; and they have ears wherewith they hear
not. Lhey are as cattle; nay, they are
more astray. These are the heedless ones
(towards their Lord).

(5) We must not he heedless of this Qur’anic verse,
and must not think: that only the uhbelievers are the
heedless ones. Hence we must perform [our devotional
acts) faithfully and we must seek [to attain] gnosis
from a teacher who is perfect in [his ohservance of]
the Law and the Way, and [who is accomplished in his
lmowledge of] the Truth; [3] for the Law is like a
fence, the Way is like a house, the Truth is like
the content of the house; if the house is not fenced
its consequence will he that people will steal the
content of the Iiouse. The meaning is, with respect

1782. Qur *an 7:179.

688

to [the journey towards] God, ttiat if [the journey]
is not undertaken in conjnnction with the Law, [we]
will "be confused hy the devil. As God the Exalted
says:

A lam a 1 had ilaykum ya banl Adama
an la ta'budu’l-shay t ana innahu lakum
1 aduwwu*l-mubin

that is:

Did I not charge you, 0 children of Idam,
that you serve not the devil? Surely he
is your open enemy.

(6) Thus it is necessary for us to fence ourselves
so that we may not be confused by the devil. Whoso-
ever fences himself with the fence of the Law, he
cannot be confused by the devil. But he who strays
outside the enclosure of the Law must assuredly be
confused by the devil. Whosoever thinks that the
Law is insignificant, or scorns it, he becomes an
uhbeliever - God preserve us from suchi - for the
Law is not distinct fron the Way, the Way is not
distinct from the Truth, and the Truth is not distinct
from Gnosis. The analogy is that of a ship; the Law
is its keel, the Way its planks, the Truth i±s mer-

1783. Ibid., 36:60.

689

cb.andiso } Gnosis its gain. When the keel is cast
away, the ship will surely sink, its merchandise
will perish, and so will its capital investment, and
this is a loss. But God knows hestl

690

Babu* l~awwal f'I bayan a 1 mali ’ 1-sb.ari 1 at j.

Ch.aptor on e

On an exposition of the Works of the Law .

(7) Know that th.at which. is callecl the Law is
[composed of] the sayings of the Prophet (may God
hless him and give him peacei) enjoining us to do
good and forbidding us to do evil. As tho

Prophet (may God bless him and give him peacej) says:
n Al-shari 1 atu agwall .”

that is:

n The Law is my sayings. n

The words of the Prophet (may God bless him and give

him peacel) are in reality from God, [and the proof

of this is] the same as the Qur’anic proof that the

Qur’an is not [a compilation] of utterances coming

from his own heart’s desire. As God the Exalted says:

Wa ma yan t ipu 1 ani’1-hawa in
huwa illa wahyun [4] yu. ha, ^®5

that is:

Hor does he (.the Propliet - may God bless
him and give him peacej) speak out of desire

1784. Cf. Qur’an 9:71«

1785. Ibid. 55:3-^.

691

It Is naught 1)111 revelation that is revealed -

(8) The Prophet (nay God hless liim smd give him
peacei) says that God the Glorious and Exalted is
one and not two; that there is none like Him; that
[He] has no equal, nor partner; that there is no
genus, nor form that can he compared with Him; that
[He] is without dimension, nor is [He] suhject to
dimensions and that [He] has neither a place to he in,
nor is there a place in which [He] is - as God the
Exalted says:

Laysa kamithlihi shay , un .^' 7 ^

that is:

There is noiie like unto Hinu
God the Exalted says further:

Suhhana[hu wa ta^ala]^^ amma ya g ifun ,^^^

that is:

Glory he to God, exalted is He ahove what
they ascrihe (to Hin).

(9) The Lav/ in particular relates firstly to the
confession of the faith, [secondly] to the prescrihed
prayers, [thirdly] to thetithe, [fourthly] to the

1786. Qur’an 42:11.

1787. 2016 has Suhhana’Llah.

1788. m, 6 :WT;~^jrwr

692

prescribed iasting, [fifth.ly] if one is amply provided,
to the performance of the pilgrimage. All these five
[pillars of faith] are the Lavir of the Prophet (may
God hless him and give him peacei). The Law [in
general] relates to three things: that which He
approves; that which He enjoins; the acts of the
Prophet (may God hless him and give him peacei).

Another in<jnnction [of the Law] is that we must have
faith in the Prophet (may God hless him and give liim
peacel), in that he is the Messenger of God the
Exalted. \\/hatever he said is true, whatever he did
is right.

(10) Whosoever helieves that the words of the Messenger
of God (may God hless him and give him peacel) are
false, or that his acts are not right, he is an
unheliever - God preserve us from suchl - for God
the Exalted created the Prophet (may God hless him
and give him peacel) making him excel [His] other
creatures, As he excels all creatures his acts must
assuredly he right and his words true. Whosoever
loves God must follow the manner of acting of the
Prophet (may God hless him and give liim peacei) in
order that his love and gnosis may he perfect, for

695

1789

tie y was perfect in liis love and in liis o"bservance
of the science of the Way. Wiosoever does not follow
his acts is deficient [in his faith] [ 5 ] and is gone
astray [fron the right path], for the Law, the Way
and the Truth are the adornment of the Prophet. If
we neglect any one of the three, then [we are]
incomplete [in our faith]. If the Truth is pursued
not in conjunction with the Law, then we shall perish.
Whosoever performs the prescribed prayers and the
prescribed fasting, and eats of what is lawful and
refrains from what is unlawful, and who speaks the
truth and is not consumed with greed, and who is not
envious and does not drink intoxicants, and who does
not slander people and shuns backbiting, and who
does not commit adultery, and who is not immersed
in vice, and who is 110 1 hypocritical and arrogant -
and many more such as these- he clothes himself in
[the garment of] the Law. As this is the manner of
acting of Mu^amnad the Messenger of God (may God
bless him and give him peacei), wo must follow
[his exanple] in order that we may be aceomplished
in the Way, for the Way is none other than the Law.

1789. I.£. the Prophet.

694

(11) As God the Exalted says:

Qul in kmitun tuhihbmia ’ Llaha

fa 1 1-ttabi 1 uni yuhbibkumu’ L1 ab. . 1 ^ 9°

that is:

Say (0 Mu^ammad): If you love Allah
follow me: (in order that) Allah vrill

love you.

God the Exalted says further:

Ma atakumu*l-rasulu fa khudhuhu
wa ma nahakun ’anhu fa’l-ntahu .^991

that is:

[And] whatever the Messenger gives you,
accept it, and whatever he forhids you,
ahstain therefrom.

Shamsu Tahrlz says:

" Sliarl 1 at ra nugaddam daram aknun
H agigat az sharl*at nlst hirun ..."

that is:

"I put the Law hefore me now,

As the Truth and the Law are not distinct ...

1790. Qur*an, 3:29.

1791. Ihid,, 59:7.

1792. ^or 'Shamsu Tahrlz, see Dlyani Shamsi Tahrlz ,

op. cit ., Introduction . Also Browne, Literary
Klstory of Persia , vol. II, pp, 515™525•. am

unable to trace these couplets in the Divan .

695

" Kasl ku dar slis.rl ’ at rasildi ayad.

H aglgat rali bar way ldiud gushayad # ? 9 3

ttiat is:

”T/Jhosoever is perfect in his observance
of the Lav/,

The Truth, revealing itself, will
assuredly come to hin."

Tho Law covers many things, Cand, such being the
case,] how can all of them be [adequately] mentioned?
In this book only its salient points are [ 6 ] suima-
rized. \’Jhosoever loves God, he must also seek [to
know] God through the intelligence. God alone knows
best 1

1793. Cp. g u c jwlrl :

”The Law without the Truth is ostentation,
and the Truth without the Law is hypocrisy.
Their mutual relation aay be compared to
that of the body and spirit: when the spirit
departs fron the body, the living body
becomes a corpse, and the spirit vanishes
like wind. The Muslim profession of faith
includes both; the words, ’There is no
god but Allah' are the Truth, and the words,

' MuT 3 .ar. 1 mad is the Apostle of Allah,' are
the Law; and anyone who denies the Truth
is an infidel, and any one wlio rejects the
Law is a heretic."

Quoted in the Mystics of Islam , London, 1963,
by R.A. Nicholson, “pp.“^2^9Tr" See Kashiu*!-
Ma h.jub , pp. 383-384.

696

Babu ? l-thanl fl bayan a’Dali’l-tarIqat

Chapter Two

On an exposition of the Works of the Way .

(12) Knovr that the Way is none other than the Truth,
for the Way is the starting point of the Truth Cgust
as the Law is the starting point of the Way]. As
the Messenger of God (may G-od bless him and give
him peacel) says:

" Al- t arlqatu af'all "

that is:

"The Way is my acts."

The starting point in [the observance of] the Way
is repentance sucli as sincere repentance of past
sins, for God the Exalted says:

Ya ayyuha’1-ladhina amanu tubu ila’Llahi

----TO527----

tawbatan na s uhan . r J

that is:

0 you who believe, turn to Allah with
sincere repentance (that is after having
repented [we] must not return [to commit
the same sins again]).

God the Exalted says further:

179^. Qur’an, 66:8.

697

Inna l Llaha yu h ibbu \ t-tawabina
wa yu h ibbu’l~nuta t ahhirln . ^'5

that is:

Surely Allah loves those who turn
much to Him, and He loves those
who purify thenselves.

(13) Clhe ¥ay] also [entails] renunciation of the

world. By this is meant that we must not hoard worldly

wealth more than what is necessary to maintain us in

food and clothing, for the Messenger of God (may God

hless him and give him peacei) says:

H IIarlra*l-dunya ra’su kulli 'ibadatin
h ubhnAl-dunya ra*su kulli kha t i’atin ."

that is:

"Renunciation of the world is the fount of
all devotion, love of the world is the fount
of all sin."

fhe Messenger of God (may God bless him and give him

peacei) says further:

M Kun fi ? l-dunya ka’annaka gharlbun
aw 'abiru sabilin wa 'udda nafsaka
min a s habi ? l-qubur ."

that is:

1795. Ibid ., 2:222.

698

"Gonsider yourseli in this world as though.
you were a stranger, or one who is passing
a stage in his travels, and count yourself
from amongst the occupants of the grave."

The Messenger of God (nay God bless him and give him

peace!) says further:

" Man tawakkala * ala*hlahi kafa . «^-796

that is:

"Whosoever trusts in God has met all
reguirenents."

By 'trust‘ is meant having no doubt in the [help of
Him v«ho is] trusted, as God the Exalted says:

Fa tawakkalu in kuntum nu* minin

that is:

Trust [ 7 ] (in God) if ye be beliovers.

(14) [The Way] also [entails] a sincere quest for
God, companionship of gnostics, obedience to God's
commandments, abhorrence of all that is forbidden by
God, [the perfornance of] the customary ( sunnoh )

1796. Ibid., 33:3; 48; 4:80

1797. T5Tc[., 5:23.

699

prayers,^^® tlie fixed (rawatib) prayers, the

i qnn

night prayers ( ta lj. a,i,jud ), tlie forenoon ($ul?.a)

1 Rfn i Pno

prayers and the supereroga.tory ( nawafil ) prayers,

[each] as our powers pernit; the constant glorif±cation

and r em.em.hr ance of God and the reading of the Qur’an;

fasting on the days of the white nights^"®^ - that

is on the thirteenth, fourteenth and fifteenth day

of each nonth -- and on Mondays, Thursdays and the

day of 1 Iishura , and in the nonths of Ha,iah ,

ShaJhanlSOG piiu’ l-gi,j,jah ;-^O? the lessening of

eat and drink [generally], and of converse with people

and sleep, the withdrawal fron people‘s conpany and

contentment with oneself*

(15) All these acts are of the Way and are not distinct
fron the Truth. You nust not think that the Way is
insignificant, for the Way is the adornment of the
Prophet (may God bless hin and give hin peacei).

1798, 1799? 1800, 1801, 1802, 1805. See Ghazzali's
work on worship in 0alverley, E.E„, Worship in
Islarn, (Oairo), London 1957? consult__index ”
respcctively. Also the articles g alat and
sawm in the E.I.

1804. lOtla Muharran, see E_.I.

1805. 27th Eajah, the Mi 1 raj , see E.I.

1806. E.I., article sawn.

1807. Loc. cit.

700

Whosoever goes astray fron tlic Law and the l/ay, he
is an mibelievcr - God preserve ns fron suchl Ilowever,
whosoever affirns that the Law and the Way are the
right path, hut fails to observe their performance,
he is not an unbeliever, but ratlier due to his failure
to observe their perfornance - he is one who is
disobedient.

(16) Regarding begging for food, according to the

Law, if one has enough [food] to sustain one during

the morning and evening and, in spite of that, one

goes begging, then that is unlawful, for the Prophet

(may God bless him and give hin peacej) says:

" Man sa’ala wa 'indahu na yughnlhi fa innama
yastaktliiru nina ? l-nari qalu ya rasulu’Llahi
yja na yughnihi qala gadru na yaghdihi wa
ya 1 shlhi ."

that is:

"Whosoever begs whilst he has with him
sufficient provision increases the fires
of Holl," (The Companions) asked: 'How
nuch is sufficient provision?' The Prophet
answered: 'As nuch as what you can afford

for norning and evening."

(17) According to tlie Way, if one [is weakened to the
extent that one] is unable to stand during the pre-
scribed prayers, then it is pernissiblc to beg for

701

foo& - but evon in this case one nust not tako nore
tlian what is sufficient [8] for only one meal. If
one obtains noro than what is sufficient for one
neal, one nust not keep the foo&, but mhb give it
away to the poor. However, accor&ing to the Truth,
we must not, un&er any circunstances, beg for food,
for our sustenance (daily bread) is written on the
G-uar&ed Tablet an& is alrea&y apportioned [each
accor&ing to his lot]; those whose portion is
abun&ance will have plenty, those whose portion is
meagre will have little - [in each case] neither more
nor less.

(18) Furthernore anotlier point is that Go& is cognisant

of our hunger an& thirst, this being the case why

should we complain to others? Another point is that

it were as though we consent only to being well fe&

and not to being hungry, [and this is ungratefulness

on our part] - hence Go& the Exalted says:

Man lam yar&a biqa&a , I wo, lam ya s hir *ala
bala ? I wa lan yashkur 'ala ni^matl fa*l-

i sama’1 fa*l-ya t lub rabban

that is;

^akhru.i nin

siwa

1808, See above, note 1359-

702

Whosoever is not content with. My decrees,
and is not patient in My trials,
and sends not praise for My bonnties,
tlien let hin get out froia under My skies
and seek a Lord other than Mei

(19) ^or this reason the People of the Truth forbid
begging. According to the People of the Truth, if
one's trust in God is complete, and one’s consent
[to God's deci^ees] wholehearted, viewing one's fate
as being [already written] on the Guarded Tablet,
if one dies of hunger, then one would have died a
martyr. The details of the Wa j of Muljiammad the
Messenger of G-od (may God bless him and give him
peacei) are many, and it is impossible to write on
all of them. But God knows besti

703

Babu*1-thalith. fl bayan a^mali^l-haglgat .

Ohapter Three

On an exposition of tho ¥orks of the Truth .

(20) Know that the path of Truth is the final path

[trodden hy] MuT 5 .ainmad the Messenger of G-od (may God

hless him and give him peacei). As the H adlth [says];

" Al-sharl 1 atu agwall
wa’ l~ t arlqatu afa.ll
wa*l-haglgatu ahwall ."

that is:

"The Law is my sayings,
the Way is ny acts,
the Truth is my states."

All these three are practised hy the Prophet. [9]
whosoever adorns himself with these throe, then he
is [a] perfect [man].

(21) The first [step] in the works of the People of
the Truth is to endeavour to achieve gnosis, If one
fails to attain to gnosis then one cannot practise
the Truth, for the Truth is the result of gnosis.

If one has gnosis, one can practise the Truth.

(22) The People of the Truth are of two groups. The
first group narry and have children, houses and
cultivation; hut their hearts are not preoccupied

704

with their cultivation, their wives and children,
and their houses. V7hen their hearts are not pre-
occupied with all these, then to them these [worldly
necessities] are not veils [obstructing the Truth
from their view]. Even though they have wives and
children, houses and cultivation, should their wives
and children die, they would not he grieved by their
loss; should their houses and cultivation go up in
flames, they would not be unhappy; should God bestow
upon them the kingdoms of Solomon and Alexander,
they would not rejoice; for lowliness and loftiness
are to them the same, wealth and poverty are to them
the same, illness and health are to them the same -
they no longer see their selves, only God the Glorious
and Exalted alone is seen by them, for to the People
of the Truth the being of the world is God's Being;
everything is indeed from Bim.

(23) The other group of the People of the Truth
constantly worship God and are consumed with love
of God and gnosis of God in His Essential Unity;
and [they constantly] lmov,r their Self and annihilate
their selves, and affirm the oneness of their Belf
[with God], and converse with their Self, and are
annihilated in their Self, and subsist in their Self,

705

and. they abhor th.e outward. nanifestation of their
Self, and love the inward hiddenness of their Self,
and scorn their sel-ves, and praise their Self; if
they eat, they eat with their Self; if they sit,
they sit with their Self; if they sleep, the sleep
[10] with their Self; if they wake, they wake with
their Self; if they walk, they walk with their Self -
they never forget tlieir Self, for as the Messenger
of God (may God bless hin and give him peaceJ) says:

H iyian *arafa nafsahu faqad *arafa rabbahu ."

that is:

"Whosoever knows his Self knows his Lord."

(24) Another point is that when they cast their vision
•outside’ their selves, whatever they see, it is their
Self that they see; whatever they contemplate, it is
their Self that they contemplate; for to the People
of the Truth the world and their Self are one and
the same, and not two or three. When the world in
its entirety and their Self are one and the same,
whatever they see, it is surely their Self that they
see. As the Messenger of God (may God bless him
and give him peacei) says:

706

" Ra^aytu rabbl bi 'ayni rabbl "^^

That is:

"I see my Lord with. the Eye of (the Mercy
of) my Lord."

The Lam’ at says:

n La yara’Llaha shayra’Llah .

that is:

"None sees God but God."

The Messenger of God (may God hless hia and give him
peaceI) says:

" Ra’aytu rahbl bi rabbi ."

that is:

"I see God through God."

(25) The Prophet (may God bless him and give him peacel)
says such things because the world together with all
its parts has no [real] existence. When the world
has no [real] existence is possesses no power and
nor act of its own. If they [i.e, the People of the
Truth] are beaten or reviled at by people, they see
only [that these are] God’s Acts and not the acts of
people. In regard to themselves, therefore, whatever
they grasp, it is their Self that they grasp, for

1809. Gf. Lama 1 at , Lam 1 at VI, p. 355

1810. Lama'at, Lam*at IV, p. 555.

707

as God. the Exaltod says:

_ t 0-1 T

Ea ayriana tuwallu fa thamma wanhu*LlaTai .

th.at is:

Wheresoever yo turn there is the iaoe ^
of God.

(26) Eor this reason the People of the Truth say that
all creatures are none other than our Self; all human
heings are our hrothers. Belief and uhbelief, the
heloved and the foe, the venomous and the clean,

[11] Heaven and Hell, wrath and mercy, good and evil,
wealth and poverty, praise and scorn, heing well-fed
and Inmgry, insignificance and greatness, death and
life, illness and he&lth, right and wrong - all
[these] are the same to then, for the meaning of:
XTrtieresoever ye turn there is the Face of God has
become extremely clear to them. Whosoever comprehends
the meaning of wherosoeyer ye turn there is the Pace
of God has achieved completeness [in his gnosis],
and whatever he sees, the 'Pace of God' will he That
which he sees. But God 1-cnows hesti

1811. Qur’an, 2:115.

1812. Eace is the literal translation of wa,jh .
5amzah uses the word ada to translate wa,jh .
The important concept of ada has already heen
discussed in Chapter V.

708

Bab»l~rabi [ fl l3ayan ma^ri^ati^Llahi Ta^ala .

Chapter Four

On an exposition of the Gnosis of God Most Exalted.

(27) Know that the Prophet (may God bless hin and give
him peacel) says:

" Al-ma^riiatu sirrl ."

that is:

"Gnosis is my secret."

The Messenger of God (may God bless him and give him
peacei) says further:

" ha ta sihh n ? I- s alatu illa hi } 1-ma 1 rifah ."

that is:

"Prayer is not valid except with knowledge."

Know that all the Prophets, Saints, Philosophers and

Scholastic Theologians are all in concerted agreement

saying that God is One, and not two; Eternal and not
1815

new; ^ Creator and not creation; formless and
colourless; Suhsisting and not perishing; [He is]
not separate from [a thing] nor joined to [a thing];
[He is] not severed from [a thing] nor intermingled
[with a thing]; there is no similitude [that can he

1813. Muh dath , i.e. something pi*oduced, hence 'new’

709

applied to Him] , there is no like nor rival nor partner
[nnto Him]; there is no location [applicahle to Him],

He is not subject to time and He is without [beginning
or] end - Pure is He fron such expressionsi
(28) All the People of the Path, Scholastic Theologians
and Doctors of Theology are in agreement [on these
points), but the People of the Path exceed [what
they affirm] by further asserting that He is boundless
and limitless [i.e. Infinite]. By boundless and
limitless is meant that neither 1 above' nor ^below'
can be applied to Him; neither 'right' [12] nor
'leit' can be applied to Him; neither ’front nor
'behind' can be applied to Him - that is to say, He
is a Being Who is without six directions. [His
Infinity] is like an ocean of vast expanse, like one
tiny ffcuit [i.e. round object]♦ Por this reason the
People of the Path say that God the G-lorious and
Exalted is Self Sufficient in His Eternal Plenitude
(s amad ) 181 ^ - All-Embracing. As God Most Exalted says:

1814-. S amad also means, as an epithet of God, Lord,

Eternal, Evorlasting. But the root word samada
conveys also the meaning: to close, plug, stopper.
Hence ]Jamzah uses the Malay word pe.jal .

710

Innahu ~bi kulli sha;/’ in nn lilt.

that is:

Verily He enhraces all things.

(29) The Doctors of Theology say that [by All-
Embracing] is meant His Knowledge only that is All-
Embracing, But the People of the Path say that both
His Bssenco and His Knov;ledge is All-Embracing, as
He is not separate from His Knowledge, for God the
Glorious and Exalted is not liko a human being, who
can be separated from his knowledge.

(30) Eurthennore, God the Glorious and Exalted is,
in virtue of His Essence and His Knov;ledge, near to
us, but as to the nature of His nearness, it is too
recondite for people to comprehend, There are four
meanings applicable to nearness: the first is
nearness with respect to time; the second is nearness
with respect to place; the third is nearness with
respect to attributes (or qualities); the fourth

is nearness with respect to God Most Exalted. But
[as mentioned before] nearness with respect to God
is extremely difficult to comprehend. The nature of
nearness with respect to tine is, as people say:

1815. Qur’an 41:54

711

’Ttie period of MuTj.ar.inad (may God bless him and give
him peacei) is nearer to us than the period of Jesus
(poace he upon himj ) ' . l'he nature of nearness with
respect to place is, as people say: ‘The moon is
nearer to us than the Pleiades.' The nature of nearness
with respect to attributes (or qualities) is, as
people say: 'Ba Tazld (God be well pleased witli himi)
is nearer to the Messenger of God (may God bless him
and give him peacei) than 'Utbah and Shaybah (curses
be upon themi)'; even though Ba Tazld [13] is further
[from the Prophet with respect to time] than 'Utbah
and Shaybah, for Ba Tazld is nearer the Prophet in
virtue of his gualities. But the nearness of God to
the world together with all its parts is not similar
[to these], even though it is true that God Most
Exalted says:

Wa huv/a ma' ahum aynama kuntun .

that is:

He is with you wherever you are.

God the Exalted says further:

Wa nahnu agrabu ilayhi min habli’1-warid . 1 ^

1816. Ibid., 57:4.

1817. TblU., 50:16.

712

tliat is:

And Ue are nearer to liin than his nook veins.
God the Exalted says inrther:

Wa fl anfusikum a fa la tub s irun .

that is:

[And] in your selvcs do you not see?

(31) Eor this reason the People of the Path say that

nearness to God applies equally to Prophets, Saints

and the Pious [as well as] to Polytheists, Unhelievers

and the Disobedient. He is noar to all creatures,

hut His nearness is conferred exclusively upon the

1819

Peoplo of Gnosis and upon His Adorer; that is,

whosoever possesses gnosis and perforns much devo-

tional service he is 'near' to God; whosoever

possesses no gnosis and commits sins, he is 'far’

from God, [he is] not near - far, like the example

1 8P0

given hefore. But expression is difficult here,

only the People of Revelation comprehend what has
been said.

(32) Question (should someone ask): "If the Essence
of Allah is all-pervasive and immanent in all things,

1818. Ihid ., 51 : 21 .

1819* I.e* Worshipper. See ahove p, 168 and note 439*
1820. Uf. ahove pp. 12-13 of the text.

713

can it be said. th.at It is also innanent in irapure
and foul tliings?" Tlien answer: "In tlie same way
as [the s\m’s] light is all-pervasive and sheds itself
over the impure and the foul , the good and the evil,
over the Kabah and the idol-worshipper's Temple -
over everytliing; without itself being affected by
the impurity and the foulness, the goodness and the
evilness of the things it pervades; from the Ka'bah
[14] it does not gain goodness, from the Tenple it
does not acquire evil; so it is even more with respect
to God the Glorious and Exalted, \lho is the Purest
of the pure. How can the impure and the foul affect
Him?" Comprehend this well.^^

(33) Question: "If you say that tlie Essence of God
pervades all creatures, who emperiences the tortures
of Hell and who experiences the delights of Paradise?"
Answer: "Just as in the case of gold and the Ashrafi

coin; if the coin is burnt, the coin alone is burnt

1 P

away, not the gold. Even though gold and coin

1821. Cf. Jaml, Lawa ? ih , p. 36, also above, p. 37»

1822. ^hrow pure gold into the fire;

If it contains no alloy, what is there to burn?" -
Shabistarl.

Cf . P. Lederer’s Secrot Rose Garden , op . cit .
p. 42. Also see Lama 1 at , Lam* at T , p. 340.

714

are not separate from one another, no matter; if ttiey

are refashioned a hundred or a thousand times, yet

when they are hurnt the coin alone is hurnt [and

annihilated], the gold remains suhsistent; how, then,

can it he hurnt and annihilated? - for the coin is

like the creatures, gold is the Creator; only the

creatures are hurnt and annihilated.These words

are extremely recondite. V/hosoever does not grasp

the meaning intended, we must [elucidate further

and] expound [for him] the saying of 1 4ll ihni Ahi

5?alih (may God honour his coimtenance 1) :

" Ma ra’aytu shay*an illa wa ra^aytu^Llaha
f lhi . n

that is:

"There is nothing that I see except that
I see God within it."

And the Messenger of God (may God hless-hin and give
him peace!) says:

n Han na g ara ila shay ? in wa lam yara*Llaha
flhi fahuwa ha t ilun . ' f

that is:

"Wiosoever soes a thing and does not see
God within it is vain."

(34) For tliis reason the People of the Path say that
the Essence of God emhraces all creation. The Doctors

715

of TTaeology, tlio People of the Path, the Scholastic
Theologians and the Philosophers are all in agreenent
in asserting that none nay reach tho Innernost Essence
of God the Glorious and Exalted. However, it is
possihle to draw analogies concerning It according
to our powers [of conprehension]. But God knows
best!

716

Babu* 1 -khariis fi bayan ta.jalliyali dhatl
[*l-jbarl la^ala .

CTaapter Five

On an eyposition of the Manlfestation of
the Pure Essence of G-od Most Exalted.

(35) Know that the Innernost Essence of the Truth,
Glorious and Exalted is called hy [153 the People
of the Path 'indeterminacy.’ It is called indeterminacy
hecause our intelligence and skill in verhal exp>osition,
knowledge and gnosis, are unahle to reach It. Let
alone our knowledge and gnosis, even the Prophets
and the Saints are struck with awe of It. Hence
the Prophet (G-od hless him and give him peacel) says:

" Suhhanaka ma 'arafnaka haqqa ma'rifatika ."

that is:

"Glory he to Theei we cannot really know
Thee."

And the Prophet (God hless hin and give him peacei)
says further:

" Tafakkaru fl khalqi ? Llahi wa
la tafakkaru fl dhati’Llah."

that is:

717

"Contenplate upon God's creation,
and not upon God's Essence."

Th.is is why the People of the Path call this [Essence]

indeterminate, neaning: non~nanifest.

(36) The first [stage of] deterninacy is fourfold:
Knowledge, Being, Sight and Light» All these four
are called the 'first determination', for by virtue

of Knov;ledge, the Knower and the Known become manifest;
hy virture of Being, That which causes to be and That
which becomes are manifest; by virtue of Sight, the
Seer and the Seen are manifest; by virtue of Light,
the Illuminator and the Illuminated are manifest.

All these - the Knower and the Khown, the Eirst and
the Last, the Outwardly PIanifest and Inwardly Hidden -
acquire their Names in [the stage of] the first
det ermination.

(37) Ibe Khown is caled by the People of the Path

the Eixed Essences. Some call it the Cognitive Eorms,
some the Reality of Things, and others call It the
Relational Spirit. All these are the *second deter-
mination. 1

The human spirit, the aninal spirit and tlie
vegetal spirit are the 'third determination.'

(38) Tho 'fourth' and 'fifth’ determinations are

718

determinations ad infinitim , cnconpassing the realm
of pliysical things in its cntirciy, comprising the
whole Uhiverse and all created things [therein].

(39) Determinations never ceaso to occur and are without
limit; "but Knov\rledge, Being, Sight and Light [16]

are never separate from them all, for withou.t these
four, the Possessor of these determinations would
find Self-Determination impossihle. This is why the
People of the Path say that the "being of the entire
Universe is the Being of God. The world’s being,
though perceived as existing nevertheless does not
possess existence, for it derives its existence fron
the Deterninate Being. Our lack of awareness makes
us believe that the world has being.

(40) The first determination nay be called [both]
Transcendent One (ahad) or Inmanent One (wahid).

When we regard the Essence by Itself it is called
Transccndent One, but when we regard the Essence
togethor with all Its Attributes and Nanes then It
is called Immanent One for the Transcendent One is
the Immanent One [insofar as It] sustains the Universe
from its beginning to its end.

(41) The first determination is likened by the People
of the Path to an ocean. When the ocean heaves it is

719

called 'waves' - that is, when the Ejiower gazes upon
Hinselt, the Known cones torth fron Hin. When the ocean
blows forth it is called vapours ~ that is, individual
spirits together with the Relational Bpirit forra in
all the Rixed Essences. When tlie vapours gather in
the sky they are called clouds - that is, the Poten-
tialities of Things gathered in the Fixed Essences
ready to hurst forth. When the clouds hurst into
drops from the sky it is called rain ~ that is the
Relational Spirit together with the Fixed Essences
cone forth at the coranand of the Greative Word "Bei"

(and it becones) taking a variety of forns. When
the rain falls on the earth it is called water flowing
in rivers ~ that is, when the Relational Bpirit,
the Original Potentialities and the Eixed Essences
"flow" under [the connand of] the Oreative Word
"Bei" (and it becones) they are called "rivers"

When the rivers flow back to the ocean, they becone
ocean [once again], but that Ocean is Most Pure.

Although the Waves ebb [17] anh flow the Ocean does
not shrinlc or grow vaster,' 1 '®^ for It is the Purest
of the pure.

!823. Cp. Lawa * ih , p. 43.

720

(42) As God. the Exaltod sa 3 r s:

- - 1824

Kullu shay’in halikan illa wa.jliahu ,

ttiat is:

Everyth.ing perishes except His Face*

That is to say, His Being (Existence), That forever
’is', that which is other than It forever 'is' not,
for to the Peoplo of the Path it is only that which
’is' that beconies existing; that which is 'is' not
cannot becone oxisting. By this is meant that God
the Glorious and Exalted is Necessary Being, Self-
Subsistent, and does not depend for His Existence
upon any other. Possible Being is dependent [for
its existence] upon It [i.e. Necessary Being]. Since
Possible Being is dependent [for it existence] upon
It, it does not exist in reality. Th.e Doctors of
Theology say that the World is brought forth into
existence by Hin from non-existence; after He has
brought it forth into existence He then causes its
non-existence.' L ^^^ The People of the Path say that
if tliis were so then God the Exalted is capricious,
or linited [in power]. To us, that which is non-

1824. Qur’an,_28:88.

1825. Cf. Tahafut al-Tahafut, pp. 77-78 foll., and

155 . — ““

721

existent can never 'bocone existent; [conversely]
ttiat wliich. exists will never ceaso to e^ist. 1 ®^

It is only that existence wtiich is iornal [i.e. mater-
ial] that is annihilated, the ideal [i.e. non-nator-
ial] is not annihilated, Just as one who is dead;
his outward nanifestation perishes, hut his inward
hiddenness does not perish, for as God Most Exalted
says:

Wa la tagulu linan yugtalu fi sahili’Llalii
anwatun hal ahya ’ un wa lalcin la tash*urun .

that is:

And speak not of those who are slain
in Allah’3 way as dead, Nay, they are
alive, hut you perceive not.

(43) Sinilarly, itIs the same with regard to everything;
their origin is fron God, their return is to God -
and not [that their origin is] from non-existence
returning to non-existence! As God the Exalted says:
Innana anruliu idha arada shay’an an

' -j OpQ ^

yagula lahu kun fa yahun .

1826. Cf, Asrar, p. 16. It is clear that the ’non-
existence' neant by the Doctors of Iheology
here_is identical with 'nothing'.

1827. Qur’an, 2:154.

1828. Ihid ., 36:82.

722

that is:

Verily His connand, wlien He intends
anything, is to say to it "Be thoui" -
and it becones.

According to the People of the Path the neaning
comreyed in [tlie word] lahn (i.e. to it) presupposes
existence of the thing referred to, henceGod Most
Exalted says lahu to it. If [18] the thing is non-
existent God will not say lahu to it. Another point
is that the People of the Path say that God Most
Exalted is Eternal and ICnowing; and since He is Knowing,
it follows that the Known in His ICnowledge nust be
existent. That which He creates ^beiore' or ’after 1
which we see, all cone fron the Known. This being
the case, the [logical] judgnent is that He causes
a thing^s existence fron existence, and not that He
causes its existence fron non-existence, for what
we call ’existence f is the being of His Predispositions.
As God the Exalted says:

Kullu yawnin huwa fi shanin .

that is:

Every nonent Iie is in sone state.

1829. See above, note

1830. Ibid., 55:2’9T”"”

723

(44-) 0 SeokerJ, tlie Existential Mode of God the G-lor-

ious and Exalted is like that of an Infinite Ocean;

the Univorse together with all its parts within this

Ocean is like a tiny bubble. And what is a nere nan

within that bubble? - nothingJ, that is, it is none

other than as God Most Exalted says:

Eullu nan 'alayha fanin
wa yabga wa t jhu rabbika
dhu’l-,jalali wa’ 1-ikrani. ^

that is:

Every one on it passes away -

1832

And there endures forever the Eace ^
of thy Lord, the Lord of Glory and Honour.

(45) 0 SeekerJ, this world is like a wave, God's

Existential Mode is the Ocean, thoiigh waves and

Ocean are distinct, yet in reality the waves are

not distinct fron the ocean. It is as God Most

Exalted says:

Khalaga Sdana 'ala s uratihi .^33

that is:

He created Idan in His Inage.

According to the Loctors of Theology the neaning

1831. Ibid ., 55:26-27.

1832. §anzah translates wa.jh as Dhat (Essence).

1833. In the Holy Tradition.

724

imderlying th.e words ' his inage 1 is that G-od creatod

Sdan in Zdan’s inage. Howover, according to the

People of tlie Path [the neaning nnderlying those

words is that] God created Idan in the Inage of the

Greator. Bnt this Tradition is nost recondite and

the pnndits are unahle to give a [satisiactory]

interpretation of it. The liessenger of God (nay

God hless hin and give hin peacej) says:

" Inna^Llahu [19] Ta^ala khalaga ildama
1 ala g urati*l-ra h nani ."

that is:

"God created Zdan in the Inage of
the Merciiul' 1 -

for the Merciful is like the ocean and I.dan a huhhle
[in Its waves]. The Messenger of God (nay God hless
hin and give hin peacel) says:

" Man f arafa nafsahu fa qad *arafa rahbahu . 11

that is:

n liniosoever knows his Self knows his Lord.”
This Tradition is also an allusion to the analogy of
the ocean and the buhble. V/hosoever conprehends the

1854. Gf. Mishkat al-Anwar (in Gairdner*s translation),
pp. 85? 115» 154-56; Kinlya-i-Sa 1 adat , pp. 51-58.

725

meaning of this expression conprehends the Manifes-
tations of the Essence of the Truth, Glorious and
Exalted. Discourses on the Manifestations Cof God]
are many and inpossihle to set on paper. All that
which has heen said in this book is nerely a sunnary.
Whosoever loves God nust seek [Hin] also through
devotional service. But God alono knows besti

726

Babu^l-sadis fi bayan s ifati[ ^Llahi ]
Sublganaliu wa Ta 1 ala „

Chaptor Six

On an exposition of the Attrihutes of
G-od the Glorious and Exalted 0

(4-6) Know that the Attrihutes of God that are eter-
nally together with Hin are seven: the first is
Life ? the second Knowledge, the third Will, the
fourth Power, the fifth Speech, the sixth Hearing,
the seventh Siglit* God is eternally together with
all these seven Attrihutes jf -t^gse seven

Attrihutes are not [eternally] together, then He is
deficient, for to the People of the Path the Attrihutes
are the Very Essence. Por exanple, Life: it is
the Essence that, [hy virtue of Life] is called
Living; Knowledge: it is the Essence that, hy virtue
of Knowledge, is called Knowing; Will: it is the
Essence that, hy virtue of Will, is called V/illing.
Sinilarly with all the Attrihutes ad infinituni . The
Doctors of Thoology say that the Attrihutes are
neither the Yery Essence nor other than the Essence,

1835* £f. Asrar , pp* 19, 23-24.

727

as the Inan al~GliazzalI (God *be v;oll pleased witb.
hirii) says:

" Sifatu*Llahi laysat *ayna’l~dhati
wa la Rhayra siwatLU dha’l-infi s ali . 1,1

that is:

"Tb.e Attributes of God are neither the Very
Essonce

Nor [20] other than He endowed with separation."
(47) The Attributes of the 'Truth Most Glorious and

Exalted are Perfect. Under this [Divine Perfection]

cone Divine Majesty and Divine Beauty, for the

nanifestation of the entire Universe cones under

Divine Majesty and Divino Beauty. All that which

is good cones fron tlie Attrihutes of Beauty, all

1857* Iu a n.s. in tlie British Museun, Arahic Gatalogue
No. dGGCLASAI (unnenhered and not entered in the
list), Harley Or. 5^90, the verse appears in
full (pp. 554v.-355r.) as part of a conplete
work, with connentaries in Persian. There
the verse reads:

g ifatu*Llahi laysat 'ayna dhatin

Wa la ghayran siwaliu dha infi sal

i? "if alu^AAhat i~ waJT^aT 1 ali’ t urran

Qadinatun £asuna~fcu y 1~ zawal 7

The Attrihutes of God are neither Very

Essence

Nor an othcr than He endowod with separation.

The Attrihutes of the Essence and of the Acts-

all of then -

Aro eternal, presorved fron evanescence.

728

ttiat whioh. is evil cones fron the Attributes of
Majesty; unheliei is fron Majesty, belief is fron
Beauty; Heaven is fron Beauty, Hell is fron Majesty;
wrath is fron Majesty, nercy is fron Beauty*^°^°

(48) The Essence is All-Pervasive; It pervad.es Majesty
[the evil] as well as Beauty [the good], for Majesty
and Beauty aro Its Attrihutes. There are occasions
when Beauty is transforned into Maoesty, and [conversely]
Majesty transforned into Beauty. The Devil was first
fron Beauty but he was later transforned into Majesty^^
It is these Attrihutes that change. The Essence
G-lorious and Exalted is exenpt fron cliange; as water
becoraes waves, it is the waves that change, water
renains unchanged, forever clear and pure, fornless

and colourless. All forns and colours cone fron His
Majesty and His Beauty.

(49) The People of the Path question the Doctors of

Theology: M God creates the heliever and He also

creates the unheliever; why does He not create then
all to he tlie sane? To the believer He hestows faith

18-58. Cf. Asrar, pp. -58-40, 44-45*

1859* See BaThnawr , Book II, pp. 556-357* Also

rTichoIson* s The iclea of personality in g ufisn ,
op . cit . pp. 31-53*

729

and knowledge of Hinself, to the unbeliever He gives
infidelity and polytheisn; after baving given then
faith and infidelity He then grants Heaven to the
believer and Hell to the unbeliever - to both ever~
lasting [reward and punishnent]. Since He is called
Just, [how is it adnissible that He does this?"].

The Doctors of Theology say: u [IIe does so] because
He does whatever He desires." The People of the Path
say: "If He does whatever He desires, then He is unjust,

for He could have willed that the unbelievers becone
believers, and yet He causes then to be unbelievers
and liaving caused then to be unbelievers [21] He
then casts then into everlasting Hell without any
nercy - how then can He be called Just? ,r .

(50) The Doctors of Theology say: "The analogy is
like one who owns nany goats; sone are slaughtered
by hin, then skinned, then boiled, then roasted and
pierced with skewers, It is he who owns then, and
they are not the possession of other people. If they
are other people's possession, and they are slaughtered
by hin, then he is unjust; but if he slaughters his
own possession he is not unjust." The People of the
Path say; "Now listen to our explanation. The
Sssence of G-od is Eternal; the Potentialities of all

730

ttie creatures in His KnowlocLgc are also eternal.
Wb.atever God the Glorious and Exalted creates He
creates in confornity with the [nature of] th.e
Potentialities. Since the Potentialities of all
believers cone fron [His Attrlbutes of] Divine Beauty,
the Potentialities of all unbelievers cone fron [the
Attributes of] Divine Majesty - for Beauty represents
the Gracious One, and Majesty represents the Irre«
sistible One - hence God the Glorious and Exalted
brings forth by Ilis Acts fron the Gracious One, the
strengthened [in faith]; fron the Irresistible One,
the submissive [to deviation fron what is right],

Sinco His Hanes are One Who gives Strength and One
Who Subdues, Ho causes then to enter [Heaven and]

Hell according to the Law of their Potentialities,
for Heaven is fron the Gracious One, Hell fron the

Irresistible One; God returns each to his own place

~ . . 1840

of origm.

(51) As regards nan and angels and the jinn whon
God connands to perforn acts of devotion, although
they perforn acts of devotion, yet the grace is fron
Hin; the power of volitive novenont is fron Hin;

1840. Cf. Lawa ? i h, pp. 44-45.

731

the strength is fron Hin and love is fron Hin. Since
He sees that tlieir Potentialities are fron holief,
and fron the Hanes Gracious One and One "Who gives
Strength, He connands then to perforn acts of devotion.
After they have perforned acts of devotion He then
causes then to enter Heaven. As for those who are
uhbelievers, He grants then the power to connit sins,
to oppose belief; and He putehatred in their hearts
so that they nay not have faith. Since He soes that
tlieir Potentialities are fron the Hanes [22] Irre-
sistihle One and One Who Suhdues He connands then
to connit acts of sin, and He then causes then to
enter Hell. This is what is neant by Just, and this
is not injustice, for He does not change their
respective destiny.

(52) The Messenger of God (nay God hless hin and

give hin peacel) says riglitly:

M ha tataharraka dharratun illa hi
idhni ’ Llah . 11

that is:

'*Not ono single aton noves oxcept
hy God's pernission."

And the Messenger of God (nay God blcss hin and give
hin peacei) says:

732

" IPiayrlhi wa sliarrilii ninaTLlahi Ta^ala ."

ttiat is:

"Its good and its evil are fron God."

Thougli everything is fron Hin, yet [it cones to pass]
in accordance with the nature of the Potentialities
of the Known within His Knowledge, for the Potential-
ities of the Known are the nany and variegated Pre~
dispositions of His Essence. But His Essence is
not nany - It is pure fron all Predisposition and
conception.” Ihe Poctors of Theology say: "If
this is so then Will and Power are useless, as things
cone to bo hy virtue of the Law of tlieir Potentialities,
and not hy virtuc of Will and Power." The People
of tlie Path say: £t Vill and Power are ever-present -
their existence is eternal - hut His Will and Power
work in accordance witli the Potentialities of the
Known, for the Potentialities of the Known are His
Predispositions. If He changes then then His Greatness
perishes, for His Greatness is His Perfection - and
this cannot he altered. If He changes [His Greatness]
then His Perfection perishes.

(53) The analogy is likened to a person with a heauti-
ful face. He nakes altorations upon his heauty hy
virtue of his will and power; that is, he perfects

his eyolDrows, or straiglitens Ms noso, or levels
liis lips - all tlais he doos in accordance with.

Wlsdon. If [this is done] without wisdon his periection
is destroyed. hnotlier analogy is like tho king who
is conplete in power. He can effect changes in his
power; he can transforn the elephant into a horse,
or the horse into an elephant; or he can transforn
the goat into a dog, or the dog into a goat. [ 25 ]

But he refuses to effect changes in his power [in
the nanner descrihed], since if he cffects such
changes his perfection is destroyed. It were as though
what already is is not yet perfect - and only just
now that he wills to hring forth his perfection and
power. Oonprehend this welll n
(54) It is incunbent upon us to have faith in [the
existence of] His Predispositions, Attributes, Acts,
and allusions referring to Hin such as Heaven and
Hell, the tornent in the grave the tort\ires of Hell
and Reckoning on the Day of Resurrection. Although
all these j>ossess no roal existcnce, it is incunbent
upon us to have faith in theirnpality. Whosoever
deviates fron helief in these, his place is with
Majesty and tho Irresistihle One, and he will reap
the punishnents, and he becones an unheliever - God

734

prescrvo us fron such* But whosoever has faith in
these, he is a holiever and his place is with Beauty
and the Gracious One and the Ono Who gives Strength.
But God lrnows hesti

735

Bab^l-sabi 1 fi bayani* 1- 1 Ishg wa*l-Shukr .

Cliapter Se~ven

Qn an exposition of Lo~ve and. Gratitude

(55) Know that Love ranks highest among all the noble
1841

ranks, for Love cannkt be achieved by personal

endeavour except throngh the grace of God the
1842

Exalted. The sign appertaining to those who

love is the fearlessness of death. If one fears
death then one is not in love, for death is the
desire of those who love. As the Messenger of God
(may God bless him and give him peacei) says:

" Man mata mina*1- 1 ishgi faqad mata shahldan ."

that is:

"Whosoever dies of excessive love has died
a martyr's death . n

The Messenger of God (may G-od bless him and give him
peace!) says:

1841. Cp. Abu Sa*id ibn Abl*l-Khayr:

"In search of martyrdom the Ghazls go
To fight Faith's battles: do they then

not know

That martyred lovers higher rank, as slain
by hand of Friend, and not by hand of Foe? M
( Literary hi story o f Persia, vol. II, p. -264, (5).

1842. C|7~gujwirT , Ka^r^all^IaHTr^ , pp. 504-313.

736

" Man 'asiiiga wa 'usb-iga fa mata mina ? l-
Ishgi fa gad mata stialiidan ,"

that is:

"Whosoever loves passionately ancL truly
anddles of that love, verily he has died
a martyr 1 s death."

And the People of the Path say:

" AI-'ishqu *aduwwu T l- f agli "»

that is:

"Love is the foe of Reason"
hecause reason desires life, love desires death;

[24] reason desires the hoarding of wealth, love
desires the casting away of wealth; reason desires
to become king and minister, love desires to hecome
poor; reason desires physical well-heing, love desires
infirmity; reason desires worldly loftiness, love
desires lowliness; reason desires heing well fed,
love desires hunger; reason desires a high position,
love desires a low position - this is the reason why
the People of the Path say: 'Love is the foe of
Reason»' As in the case of a person who wishes to do
hattle with a htindred men, reason cautions him: Do

1843. Peason here means discursive knowledge; it does
not refer to the intellect.

737

not fight them, you are one and they ard many, hov/
can you fight them?; but Love will urge him: You
must not fear anyonel As God the Exalted says:

Idha t ia’a a.ialuhimi la yasta’khiruna

- - - 1844

sa^atan wa la yastaqdimun «

that is:

And when their term comes, they
cannot remain hehind the least
while, nor can they precede (it).

(56) Ihe reason why they [i.e. the lovers of God]

desire death is because the Messenger of God (may

God bless him and grve him peace) says:

n Al~mawtu .jisru^l-hablbi ila hablbin ."

that is:

"Death is the bridge that unites the lover
with the Beloved."

And the Messenger of God (may God bless him and give
him peacel) says further:

" Mutu gabla an tamutu ."

that is:

"Die before you die."

Eurthermore God the Exalted says:

1844. Qur’an, 7:5^

758

Qul in kanat 1 akrmm ? 1 -cLaru ’ 1 -slrhiratu

1 inda J Llahi khalisatan min duni’l--nasi

_ _ ^ 1845

£a tamamrii’ 1-mawta in knntum s adigin . ^

that is:

Say (0 Mu^ammad): If the ahode of the
Hereafter with Allah is specially for you
to the exclusion of the people, then request
death if you are truthful.

(57) The meaning of [seeking] death is not committing

suicide with weapon or poison; [251 the meaning of

death here is to surrender one 1 s self ahsolutely to

God through ta.jrld and tafrid „ 'Ta.jrld and tafrld

mean 1 disentanglement 1 and 'isolation* respectively -

that is, disentaglement from home, wealth and compan-

ionship with kings and ministers; and isolation from

the company of men. Ta,jrld is disentanglement from

self and tafrld is isolation with God - that is, the

negation of self and the affirmation of God. This

is indeed the reality [underlying the meaning] of

[the words] : ’There is no god hut G-od, One, without
1846

partner, 1 for hy 'partner' to G-od the Glorious

and Exalted is precisely meant one's self. When one

1845. Ihid. , 2:94.

1846. Qur’an 6:165

739

is disentangled from self» one is isolated, and after
"being isolated one attains to love and intoxication.

The lover who has attained isolation from self is not
afraid of tigers (one who is under the sway of reason
is afraid of tigers), elephants, snakes and the fire
(only one wlio is swayed hy reason is afraid of all
these). This is why the People of the Path say:

'Reason is the foe of Love.'

(58) One who is enamoured of God does not fear Hell,

nor hopes for Paradise. God alone is his sole desire^^
If one possesses such qualities one is then truly
enamoured of God. But if one does not possess such
qualities, one is still merely enamoured of rice and
not Godi One who is enamoured of God is not conscious
of his self, how can such a one be conscious of wealth
and food?

(59) As for those who could not contain the secret
of their love and are wont to burst forth - like the
Mawlana of Rum who exclaimed;

1847. Cp . Pabi'ah al- 1 Adawiyyah and ‘Abdu^l-Lah Angari,
in ITicholson, P.A., Mystics of Islam, London,
1963^ Chapter IV.

As IJafiz would say;

Por*iiim pure Love is only known
Who leaves hoth worlds for God alone.

740

" Man Mmda aral Man klmda am I
Man khnda am l"

that is:

"I am Godl I am GodJ I am Godi" -
such exclamations or utterances are provoked hy
intoxication and not hy their hearts' desire. Simi-
larly, it is the same in the case of Shaykh [26]

Mansnr al-^allaj who uttered: "I am the Truthi"

We must not imitate their utterances for we are not
in the state of heing overwhelmed (hy love) [ maghluhu’1-
^.al] . But if we are truly enamoured and intoxicated -
not heing ahle any more to contain our secrets -
whatever we say of such utterances will not he sinful.
Oomprehend this welli

(60) This book of seven chapters is composed hy

Darwlsh §amzah [Bangurl] as an Adornment for

Lovers in order that servants of God may not find

difficulty in seeking knowledge, for in this hook

1849

is elucidated y excellent knowledge and works.

(61) There is nothing amiss [in the book]. But
whosoever transcrihes [or makes copies of] this hook,

1848. Darwlsh , Persian for an ascetic §ufi -- one who
goĕsHSegging from door to door.

1849. Literally: mentioned.

741

let laim verify them twice or tlirice, so tliat the
letters and. the sentences may not exceed or fall
short [of my intentions]. Should they exceed or
fall short, then the meanings pierish.

G-od knows hesti
Mnis

Ihe date of completion of copying this book falls on
the forenoon of Tuesday the 9th of Rajab in the
Year of the Rlight of the Prophet (may God bless him
and give him peacei) One Thousand One Hundred and
Sixteen. G-od knows besti^-^

1850. This is the note_of the copyist, who completed
copying the Sharab on the forenoon (duha) of
6th No vember _ T704-, this being the equivalent
Christian date of the Muslim one given above.

Por the conversion of Muslim and Christian dates
consult G.S.P. Freeman-Grenville 1 s useful book
The Muslim and Christi an calenders , 0xford
USTvĕrsiTy Press, London, 1 .

742

CHAHPER XII .

Tlie Adept
by

]Jamzah Pan^url

[Leiden Text Cod. Or. 7291 (III)]

[110] In the Name of God, the Inlinitely

G-ood, the Ever Mercilul.
Praise be to God,

Ttie Lord of the Worlds.

And right recompense be

Upon those who are God-fearing

And salutations be upon His Messenger

Mu^ammad,

And his Followers all.

(1) ICnow, 0 Seeker, that the Messenger of God (may

God bless him and give him peace!) says:

" Man na z ara ila shay*in wa lam yara^Llaha
fl.hi fa huwa ba t ilun ."

that is:

"V/hosoever sees a thing and does not see
God within it, he is worthless." [111]

'All (may God be well pleased with him!) says:

u Ma[raj ? aytu shay’an illa wa ra*aytu*hlaha

flhi•"

that is:

743

"I see no thlng except that I see God within

it."

The Prophet (may God bless him and give him peacel)
says:

" Man 'arafa naf saliu fa qad 1 araf a rabbahn . n

that is:

"He who knows his self knows his Lord."

(2) The meaning of lmowing his Lord and knowing his

self is this: the Self of the Hidden Treasnre is

[none other than] his self, and every thing is in

God's Knowledge. Like the seed and the tree; the

tree in that one seed, albhough not seen, yet exists

within the seed. Shaykh Jun[ay]d (may God be well

pleased with himl) says:

" Kana’Llahu wa lam yalom ma*ahu shay’un
[ Huwa’]l-ana kama kana ."

that is:

"God was, and there was not with Him any
thing, [He] is now as He was then."

This is the reason why 'Ali (may God be well pleased

with himl) says:

" Ma ra’aytu shay’an illa wa ra^ar/hu^Llaha

fihi ."

(3) But do not see [in this expression something]
analogous to wet cloth and water for the cloth is

744

distinct fron tb.e water [saturating it] . God Most
Glorious and Exalted is pure fron such similitudeI
But if [the relationship is] likened to that of the
sea and its waves, it is permissihle - as the verse
says:

l--ba fr .ru hahrun 'ala ma kana fl gidami
inna ? l-frawaditha aawa.jun wa anharu
la yafr,jihannaka as[h]kalun tushakiluha
! an man tashakkala flha fahiya astaru . n

tliat is:

,! The sea is the sea, as it was hefore,

The 'new'^ 1 are waves and rivers;

Let not forms that resemhle them veil thee, [112]
For the shapes they form are hut veils."

But [the waves] exist together with the eternal sea*

As the hemistich [says]:

[Darya kuhan chu har zand maw.ii nu
Maw.jish khwanand u dar hagjgat daryast ] ?

[that is:]

The sea is eternal; when it heaves
It is called 'waves' - hut in reality

they are the sea. -

for sea and waves are one. As God Most Exalted says:

1851. I.e. events; produced; creation.

1852 . See text note 14 ^ 0 .

745

WaTLlahn Mlrulli sliay’in nu b.lt .

that is:

God embraces every tliing.

The Messenger of God (may God bless him and give him
peacel) says:

" Ana mina ’ L1 ahi wa’l-~ 'al amn minni. 11

that is:

I am froni God; the world is from me."

Like the sun and its light and its heat; their names
are thrce, their reality is one. It is as the
symbolic allusion of the Messenger of God (may God
bless him and give him peacej):

"Man * ara fa nafsahu fa aad ’arafa rabbahu."

. — l z W n . .. .i. l .| a wwd l wiwWW . ■■l.i. i n I I .1 I I — — ■ ■

that is:

"Whosoever laiows his self knows his Lord."
(4) His self, although it has acquired name and
form, in its reality has no form and name. It is
just as the reflection in the mirror; it has form
and name, [but it has no reality]. As the Prophet
(may God bless him and give him peacei) says:

" Al-mu l minu mir *atu *1-mu’min ."

that is:

1855. Qur’an 41:54.

746

"Mie Faitlif-ul is a mirror unto tlie f aitliful. n

Ihe meaning [of Eaithful liere] refors to God’s Name
1864

Mu’min , ^ Hence His slave from among the elect

is also called Mu*min . Such heing the case, he is
together witli his Lord, for the slave is not separate
from his Lord and tlie Lord is not separate from His
slave.

(5) As God Most Exalted says:

Wa huwa ma'akuLn aynama kuntum .^^

that is:

He is with you wherever you may he.

And [115] further God Most Exalted says;

Thalathatin illa liuwa rahi 1 uhuii wa la
khamsatin illa huwa sadisuhum wa la
adna min dhalika wa la akthara illa

---—-- T - gg - g ' " --—

huvfa ina 1 ahum . ^

that is:

[There is 110 secret counsel hetween] three
hut He is the fourth of them, nor hetween
five hut He is the sixth of them, nor
hetween less than that nor more hut He is
with them wheresoever they are.

As God says;

1854. Cf. Qur’an 59:25

1855. Qur’an 57:4.

1856. Qur’an 58:7*

747

Wa na&iru agrabu ilayb.i nin h abli^l-warld ^

that is:

We aro nearor to Tiin tlian liis neck veins.

(6) Harken, 0 Seekeri - He is with you ~^^ Cmeans

that He is] neither outside nor inside nor above nor

below nor to the left nor to the right - [He is free]

from six directions. As G-od Host Exalted says:

Wa hu¥a’l-awaliu wa*l-akh.iru wa’l- g aliiru
wa , l-ba t inu .'^'^

that is:

He is the Eirst and the Last and the
Outwardly Manifest and the Inwardly Hidden.

Eurther, it is like the analogy of a trec - an orange

tree or any other tree. Its leaves are different,

its branches are different, its flowers are different

its fruits are different, its roots are different,

In reality all these are none other than the orange.

Ihough its names and forms and colours are variegated,

[its] reality is one. Such being the case, it is most

desired that all gnostics know God Most Exalted

1857. Qur’an 50:15»

1858. I.e, Wa huwa ma’akum ... (Qur’an 57:4).

1859. Qur 5 ~577T:- - --

1860. I.e. leaves, branches, flowers, fruits, roots
are each of then different in their outward
appearances fron the other.

748

according to tlie synbolic allusion of the Messenger
of G-od (God "bless hin and give hin peace!): Man
*arafa nafsahu fa qad *arafa rahhahu as mentioned
before,

(7) The saying of tho Messenger of God [114] [men-
tioned before] must be understood as a symbolic
expression. Although from the point of view of the
Law the forms of phenomena are varied, yet from the
point of viev; of the Truth they are one. As the
Lam* at says:

[ Yarl daram ki ,iisni-u~,ian g urat ust
Chi ,jism u ohi ,jan .jumlah ,jihan s urat ust
Har surat khub u ma'na paklzah

*******i m ■ 1 1 mm mm

Kandar na z r man ayad an g urat ust] 1

that is;

I have a beloved whose form is body and soul»
What is body, what is soul? - the sum of the

world is his forn;

All beautiful forms and pure meanings -
All things that come to your sight - these

too are none but his form.

As [God] Most Exalted says:

Fa aynama tuwallu fa thamaa wa t ihu*Llah .^^^

1861. See text note 1414,

1862. Q,ur 7 an 2:109.

that is:

749

Wheresoever you nay turn there is th.e

Essence of G-od.

The analogy is like milk and butter; their nanes are
two, but their reality is one. In the £inal analysis
the milk disappears [when it is] churned « the butter
alone remains.

(8) There is no such thing as transformation,
as the Messenger o£ God (God bless him and give him
peacei) says:

n Man 1 arafa nafsahu bi^l-iana^i fa qad
*arafa rabbahu bi^l-baga^i . n

that is:

"Whosoever Imows his self through
extinction lie tlien loiows his Lord through
subsistence in Him (and he is one with
his Lord).”

It is just as knowing [the relation between] the
spirit and the body; [the spirit] neither pervades
the body nor is within the body nor outside the body.

1863, Sekali sekali tiada bertukar . This conveys

the meaning that the creature does not undergo
a transformation to Creator - there is no
transformation of nature. Man as such is Man
and God is God; only wlien Man realizes his true
self through gnosis, he then knows that he is
one with God.

750

Such is the case with God; [he is] neither upon the
Universe nor within the Universe nor ontside the
Universe. The analogy is like unto the gem of a
ring and its brilliance; its brilliance is neither
within the gem nor outside the gem.

(9) Hence 'All (may God be well pleased with himl)

says:

n Ha ra’aytu shay’an illa wa ra*aytu*Llaha

flhi."

that is:

"I see nothing but that [115] I see God

within it."

Mangur §allaj too, fron excessive love, utters:

" Ana 1 1-Uag q I"

that is:

"I am the Iruthl"

Ba Yazid too utters in the same vein:

" Subhanl ma a 1 g aaa sha^nl l"

that is:

"Glory be to ne - how great is my gloryl"
Shaykh Junayd Baghdadl also utters:

" Laysa fl .jubbatl siwa*Llah I"

that is:

u, rhe3?e is none in my cloak other than Godl"

751

Sayyid. Naslnl^^also -atters:

" Innl ana*Llah. i"

that is:

"Verily I am Godi"

Mas’udl also utters in Persian:

" Anchih hanan dtiat ~bud
~baz hanan dhat shud «"

that is:

"God’s Essence Eternal is ny essence now*"' 1 '®^^

And the Mawlana of Rum says:

"When the world was not, I was;

When Edam was not, I was;

When nothing was yet existent, I was,

1 ggg

loving my own eternity."

1864. See text note 1480.

1865* The literal translation of Mas'udl's words is this:
"That which was the Very Essence, has now again
become the Very Essence,"

1866. The text omits the Persian verse, and I have
not been able to obtain it from the Javanese
text as the text is obscure. I have not been
able to trace the original Persian, but most
probably the verse in question is the same one
rendered by Hatiland Davis:

"I was on that day when the Names were not,

Nor any sign of existenco endowed with name,

By me Nanes and Narned were brought to view
On the day when there^was not n IJJ and "We'l"

(The Persian nystics, Jalalu’d-Dln Ruml, London,

iW7 p. 52). '

752

And tlie Sul£an of tlie Lovers, Sliaykh. 'All ATdu’ 1-
Vafa ?1 ^^ says:

T1 Kul 1 u ? 1 -wu,j udi wunudulm la tushrikaima

bihi T l~nila h

Ea idlia na g arta lahu hihi fa ? s t jud hunaka

fa la t junah

that is:

T, Every heing is His Being; do not make a
partner between Hin and the heautiful.

If you see Him through Him, then prostrate

yourself there and no sin will be upon

„1868
you. n

The Gulshan says:

' T 0 Musulman! if you only lrnew what idols are,
Tou would assuredly know that the true path
is to worship idols.

If the Polytlieist only knew his idols truly,

1867* A disciple of 'Umar ibnu^l-Pari^, the renowned

Arab mystic poet. See Brockelmann, C., Geschichte
der ilrabischen Litteratur, Leiden, 1898-19A£,

mrrrrT^T bM s n, P . 149(11).

1868. I.e. 'If you see Him in the beautiful through
His Sight tlien you may prostrate yourself
before the beautiful one and no sin will be
upon you for doing so.'

753

How would. he [116] becone erroneous in
his religion?^®^

(10) Por this reason Shaykh ' Aynu^l-^u^Lat
worsliipping a dog, says: n Hadha rahhi ” - that is:
"This is ny Lord!" - for he does not see tlie dog,
it is only his Lord that he sees. It is just as a
person looking into a mirror; only the face reflected
therein is seen hy hin, the mirror vanishes from his
sight, for the World [, like the mirror] to his
sight is like unto a reflection, it possesses form,
but has no reality. The attribute related of the
Truth Most Exalted is not the attribute related of
ourselves because we see [Hin] with a veiled seeing.

As the Messenger of God (may God bless him and givo
him peace!) says: " Man 'arafa nafsahu fa qad *arafa
rabbahu," - and this is to be understood as a symbolic
allusion. In reality He is the One Who is Known,
and He is the One Who knows,

1869. See Shabistari , p. 84:

the Musulman but knew what is faith,

He would see that faith is idol-worship.

If the polytheist only knew what idols are,
How would he be wrong in liis religion?

The Persian text is on p. 51i lines 5-6.

1870. GAL. S I ± gp. 674-675(18): f, Aynu T l-Qu^at
al-Hamadani.

754

(11) As the Messonger of God (nay God. "bless liin and.
give b.in peacel) says:

M Man 1 arafa ? Llalia t nla lisanuChu ] . M

that is:

M li/b.osoever loiows God. his tongue TDecones
drawn out.

At first one 'begins by und.erstand.ing M wb.osoever 1oiovj-s
his self M ; after attaining to "knows his Lord," then
there is only His Self [and one is not there at all].
The Prophet of God also said:

M Man 1 arafa’hlaha kalla lisanu[hu ]. M

that is:

M Whosoever 3mows God, his tongue hecones
exhausted M (meaning: speech hecones
impossihle).

(12) Sinilarly, what Shaykh Mu^yl^l-Dln 'Arahl (may

God sanctify his secretl) says is an allusion to

M whosoever loiows his self knows his Lord. M Verse

M Al-haqqu 1 aynu*l~khalqi in kunta dha 'ayni
wa’l-khalqu 1 aynu ? l-h.aqqi in kunta dha 'aqli
wa in kunta dlia *aynin wa ^aglin fi ma tara
fa huwa *aynu shay*in wahadin flhi illa

bt^l-shakli , 11

[1173 that is, the real neaning of what Mu^yl’l~Din

1871. I._e. exhausted in its attenpt to describe

755

says refers to the being of His slave:

M If you have cyes, the creatures (slaves)

are G-od's manifestation;

If you have intelligence, everything you

see is G-od’s Being.

[And if you have eyes and intelligence in

what you see,

Then He is the Being of one thing in Him,
with the exception of forns]

As God Most Exalted says:

Wa huwa na ’ akun aynama kuntun ^^^^

that is:

And He is with you wherever you may be.
Eurther, the saying of Shaykh Mulgtyl ’ 1-Dln ihn ’ArahI
Verse:

” Kunna h nruf[an] 'aliyatin lam nu[n]pal
Muta’alliq a tin bi*l~dari *ala*l-qulal .
Kuntu ana [anta] flhi wa nahnu anta [wa

anta] huwa

1872. 5anzah here is not translating the verse,

but interpreting it. Literally the verse neans:
The Truth is the Being of Creation - if you
have eyes [to see];

And Creation is the Being of the Truth -
if you have intelligence [to perceive].

And if you have eyes and intelligence in
what you see,

Then [you will see that] He is tho Being
of one thing in Hin with the exception of
fo rns.

Qur’an 57:A.

1875.

756

that is:

Fa*l~kullu fl liuwa huwa fa’ s’al 'an nan

wagal. Tf

,f We were Lofty Letters umiioved

Attached to our Abode in the Mountain Peak

I was You within It, and We were You, and

You were He

Everything is in ’He is He' - ask of those

. , '1874

m union." '

(15) 0 SeekerJ - to know [the meaning of] n whosoever

knows his self ..." is not to know the heart and
lungs, and it is not to know the limbs. The meaning
of "whosoever knows his self ..." is this: that his
being and the Being of his Lord is one and the same.
As Shaykh [Junayd] Baghda[dl] (G-od's mercy be upon
himl) says:

" Lawnu f 1-ma’i lawnu ina’ihi .

that is:

"The colour of the water is the colour of
the vessel containing it."

And it is as the verse in the Lam 1 at :

" Lagad ba t anta fa lam ta g har li dhl ba g ari
Wa kayfa yudraku man bi’l-’ayni mustatiru .

1874. Gp. Shabistarl , pp. 29-32; 45-47.
1875* ĔT. Lama’at, p. 334-,

1876. Lama r at ," Lam * at XIII, p. 34-3.

1876

757

that is:

"Thou art hidden and art not maniiest to
those possessed of sight,

And how can He Who is veiled hy His Being
[118] he seen?"

Further Shaykh Mu£yl’1-Dln says:

11 In rutitu hitalahihi lam yangadi safari
In ,ji’tu Cila] Ha drihi wahishta fi h adrl
La ana [a]rahu wa la yanfakku min ha g arl
Wa fl damlrl wa la yalgahu fl 'umrl . fT

that is:

M If I go seeking Him my journey would

not end,

If I approach His Presence, He escapes

me;

I see Him not, and yet He is never out

of my sight

And He is in my self, and yet my sight

meets Him not in my life. ,f

For this reason Shaykh Jun[ay]d (God f s merey he upon
himi) says:

"Wu.juduka dhanhun la yuqasu hihi dhanhun

— M ----- *—■* . TW7n

[ akharu ]." ff

that is:

n Thy existence is a sin with which no sin
can he compared. n

1877- Gf. Kashf al-Mah,juh , p. 297

758

(14) Wtien you [still think that you] are one "being
and. the Truth Host Exalted is another "being, then
it JTollows that you are a "partner unto Him," for the
Truth Most Exalted is " wahdahu la sharlka lahu " 1 ^® -
meaning: "there is no partner unto Him" and this

means that there is no other Being than That of the
Truth Host Exalted, like the analogy of the sea and
its waves. As God Host Exalted says:

Ea a?/nama tuwallu fa thamma wanhu*Llah .~*~^'' ?< ^

that is:

[Wheresoever ye turn your face there is]
the Essence of God.

And Hawlana *Abdu’1-Hahman Jami (God‘s mercy he upon
himi) says: Verse:

"Ham sayah u ham nishin u ham rahu hamah ust

r-n -ij—r^r,r ' ' " " ' ^ ' . ^ nrni.i Qqa

[ Dar dalag gada u[dar]atlas shahi hamah ust ]

Dar anchuman farq nihan khanah u .jam 1 [hamah

ust ]

Bi’Llahi hamah ust thumma hi’Llahi hamah

iltT " 1551

that is:

1878. Qur’an 6:163*

1879. Qur’an 2:109*

1880. Not^in the text, see text, p. 118, and notes iSog.

1881. Lawajih, p. 25* The Persian text is missrng.

759

H In neiglibour, friend and travelling companion

- all is He,

Xn the veils of iDeggars and in the robes of
kings - all is He [1191*

In union and in separation, in the cell of
seclusion and in the house of congregation -
all is He,

B j God all is He, b j God all indeed is
He •

(15) The analogy is like a seed within which is a
tree complete, At first there is only that one
seed, but after the tree had grown out of it, the
seed Tanishes - only the tree is seen. [The tree grows]
having different colours and is [productive of]
varying tastes, yet originally it grows out of that

one seed. As God Most Sbcalted says:

... Yusga bi ma*in wahidin wa nufa d dilu
ba'do-ha 'ala ba' d in fl’ 1-ukuli .^^*

that is:

... they are watered with one water; and
We make some of them to excel others in

fruit•

The analogy is like rain water in a growth of plant.

1882. ITor Whinfield's translation of the text see
above p. 73? and note 145
1885. Qur’an 13:4. See also Asrar , p.55G333;
Sharab , p.iGC40»

4

760

It is the water that permeates all and has varying
tastes; in lemon, sonr; in sugar-cane, sweet; in
the mambu plant, hitter; each to itsown taste* But
the real essence of all these [tastes] is the water.
Another analogy is like the sun and its rays. If
it shines upon flowers and scandalwood the rays do
not partake of the fragrance. If it were to shine
upon foul things, the same would he the case.

Bo not entertain douht in this matter, for douht
is a veil.

(16) Since He is present hoth in the theatre of
manifestation of Majesty as well as in the theatre
of manifestation of Beauty, His Name is then the
Perfect One. The Name One Who gives Strength, the
Name Graceful One; [the Name One Who Suhdues and]
the Name Irresistahle One each is not separate [from
the theatres of manif estation]. ''Polytheism' 1 " 1 '^^
too is a theatre of His manifestation. As Shah .
Ni'matu’Llah (may G-od sanctify his secreti) says:

[120] Ra^aytu^Llaha fi 'aynl hi 'aynihi

Wa 'ayni 1 aynuhu fa»n g ur hi 'aynihi

1884. 0f. Lawa»i h, p. 36. See also ahove, p. 37»

1885. Polytheism liere to he taken in the mystical
sense.

761

g abibl 1 inda gliayrl ghayru 1 aynl

"1 QOfT

Wa [ indl 1 ayimlm mln Iiaytliu 1 aynihi. u

that is:

*'I see God in my being th.ro ugh. His Sight,
My heing is His Being, see with His Sight;
Hy Beloved is, from the point of view of
that which is other than me, is other than
my heing,

And from my point of view His Being and
my heing are one,"' 1 '^

Such, then, the true understanding of *’whosoever
knows his self knows his Lord 1 * is the heginning
[of man r s ascent to God],

(17) God the G-lorious and Exalted says:

Wa’Llahu khalagakum wa ma ta r malun ,

that is:

God Glorious and Exalted creates you and
what you do.

God Glorious and Exalted says further:

Ma min dahhatin illa huwa akhidhun

1886, Shah Ni 1 matu*Llah , Llvan (op. cit,), p, 604,

In JJamaali' s texts the^Xast worG~ T aynihi reads:
1 aynl .

1887, The last line of the verse is nottranslated
literally hy 5amzah. But the meaning is main-
tained in the manner meant hy the author,

1888, Qur*an 57:94.

762

bi nasiyatiba inna rabbl 'ala f?iratin
mustagim .

that is:

There is no living oreature but Iie grasps

it by its forelock. Surely my LorcL is on

1890

the right path. J

Purthermore the Prophet (may God bless him and give
him peacel) says:

n La hawla wa la guwwata illa bi*hlahi
? 1- 1 ayl iyy i^l^^a ^ImT’'^ 1 ^

that is:

n There is no majesty 1 ®-^ and there is no
might save in God, the Exalted, the Great,"

And the Prophet (may God bless him and give him peacel)

says further:

" La tataharraka dharratun illa bi idhni ? Llah ."

that is:

Not one single atom moves except by God's
will." 1895

[And the Prophet (may God bless him and give him

1889. Qur’an 1-1:56-

1890. Por a mystical interpretation of this verse,
see Burckhardt, p.53r

1891. Qur’an 18:40.

1892. See note •

1893. The word gerak: volitive movement, here means
will.

763

peace I ) says furttier: ]

" Khayrihi wa stiarrihi mina 5 Llahi ta*ala ."

that is:

,,r The good. and the evil come from G-od Most

Exalted. Tt

As Gpd [121] Most Exalted says:

Wa ma tashaiuna illa an yasha*a , Llah .'*'^^'

that is:

And none wills except by God l s will.

(18) All these proofs [from the Qnr’an and the
Traditions serve as symbolic allusions to [the meaning
of] "Whosoever knows his self knows his Lord".

Apart from this there is no other [symbolic allusion
that they refer to] . Bhaykh MuTjyI*l-Din ibnu’1--
f Arabi (may God sanctify liis mighty secretl) says:

Yerse:

"U aramun *ala*1- 1 ushshagi an yashhadu ? l~siwa
idha kana wa.jhu^l-haggi [bi’l~nuri] sha^shaia
ma dha agulu wa anta wahduka lam yaku
ah adun siwaka fa ma sjyjaka fa ka ? l-haba ."

that is:

"It is forbidden to the Lovers to see other
than He,

1894. Qur 5 an 76:30; 81:29.

764

When tlie Being of the Truth shines with a
light resplendent;

What do I say, Thou "being One, there is none
other than Theei

And what is other than Thee hut are as dust
that rise and disappear?"^^^^

As G-od Most Exalted says:

Kullu yawmin huwa fl sha*n .

that is:

Every day He is in some state of activ±ty.
(19) That is to say, His external manifestations
are many [but the Essence is not many] and is not
subject to change, for

Huwa’l-awwalu wa’1-akhiru wa’l- 5 ahiru

— -T'S'97-—

wa T l-ha t mu .

that is:

He is the First and the Last, the Outwardly
Manifest and the Inwardly Hidden

His Firstness is unknown, His Lastness is endless,

His Outward Manifestness is most concealed, and His

Inward Hiddenness is unattainahle; He sees Himself

through Himself, He sees Himself through His Essence,

1895» I am unahle to trace this. Prohahly from the
Dlwan.

1896. Qur *"an 55:29«

1897. Qur»in 57:5.

765

His httrihutes, Iiis Jlcts and His Effects, Though
in name they are four, yet in reality they are one.

As Shaykh [122] Muhyi’l-Dln says:

n Ta c iallI hi dhatihi fl dhatihi . M

that is:

"He reveals Himself through His Essence
to His Essence."

Eurthermore Imam Mu£.ammad Ghazzall (God's mercy he
upon himi) says:

tr In *alam azust heust hal ki hamah ust . ft

that is:

”The world is from Him, it is of Him -
nay, He indeed is all.”

Quoted from the Klmiya-i-Sa 1 adat ;

n Guft Ba Yaald; n Wu,juduna minhu wa
guwwamuna hihi la farqun hayni wa
hayna rahhl illa hi hadha’I-martahatayn .

that is: [Ba Yazld said]:

n Our heing is from Him and our power is of
Him; there is no distinction hetween me and
my Lord except for these two degrees."

1898. Both
come
have
with

this passage and the one immediately preceding
from Ghazzall’s Kimiya -i-Sa 1 adat , hut I
not succeeded^in tracing_them. Uompare
ilhu Bakr Varraq in Lama 1 at, p. J4-8.

766

Such. is tlie symbolic expression of Ctlie words] :
"Wh.osoever knows b.is self knows his Lord."

(20) God, Glorious and Exalted, is without 'place'
and without * similitude'. How can 'place' he
ascrihed to Him when nothing exists apart from
Him? What of 'place', 1 similitude 1 , 1 colour’?

The slave too must he without 'place 1 , without
similitude 1 , without six directions, p or

slave's attrihutes are his Lord*s; the desired meaning
heing that he will then arrive at [the state descrihed
as] c-

n Idha tamma* l-faq.ru fa huwa ? Llahu
1 1shuhu hi 1 jshi*L1ah ."^00

that is:

"When poverty is perfect it is God indeed,

He [i.e. who is in the state of poverty]
lives hy God's Life.

As Mawlana 1 Ahdu ’ 1-RaTjman Jami (may God' s mercy he
upon himi) says:

[" Bas hl rangist yari dilkhwah ay dil
Qani ! nashawl harangi na gah ay dil
Ag al in hamah rangaha azan hiranglst

1899* I*Q* dimensions of space-time: front, hehind,
ahove, helow, left and right.

1900. Cf. Lamgjat, p. 352.

767

Man a b -sanu g ibRhatan mina } Llahi ay dil , n

that is:

u Tlie Loved One is quite colourless, ^902

0 heart;

Be not engrossed with colours, then, 0

heart;

Lll colours come from what is colourless

Lnd 'who can dye so well as God' ,-^03 0

heart. "^904

(21) That is to say [12?] its origin is without
colour and without form. All forms that can he
perceived and discoursed upon are, from the point
of view of analogy, created. Vhosoever worships
created things such as the dead, semen,^^ the
heart and lungs, he is a polytheist for all these
are as idols. Vhosoever worships idols, he is an
unheliever - may God preserve us from suchl But
God knows hesti

(22) Such heing the case, how is it that it is
permissihle to consider [the relationship hetween

1901, Not^in the text, See 5716(2 ), p. 77> and
Lawa»ih , Persian text, p. 17*

1902 . Golourless: hlrangl , ahsence of visihle or
lmowahle qualities.

1905. ^ur^an 2:138,

1904. Lawa*ih , p. 13. The Snglish translation is
Vhinfield's.

1905. See ICramer (op. cit,) on mani . p. 102; also

Vilkinson: manikam.

1901

768

God and man] on tlie analogy of the sea and its waves?
As the verse says:

Fa 'awwal 'alayhi la siwahu fa ’aynama
tuwallu fa thainma wa t jhu[ ? hlahi lnysa

muharga 1 an ] l^OS

[Rely on Himi there is no other than He.

And wheresoever you turn there is the IPace
of God unveiled] ...

(25)».. [ Raoqu’l~zu ( ia,iu wa raqati r l--khamru
Ratashabaha wa tashakula’l-amru
Fa ka’annama khamrun wa la gada hu
Ra ka ? annama gadahun wa la khamru ] .

[that is:

The glass is thin and the wine is clear]
Their resemhlance is indistinguishahle;

As if it were wine without a cup,

And as if it were a cup without wine.

The meaning is that the colour of the glass and the

colour of the wine is the same thing; similarly the

colour of the wine and the colour of the glass is the

1906 . Lacunae follows. See 5716 (2 ), pp. 79-84u and
explanation in the Introduct ion, pp. 369-377
ahove. Ihe words in squar5716 C2 hets are found
in the Javanese text. 7'T3$T

1907. Not in the text, hut in 5716 (2 ), pp. 84-85.

See Lama'at, Lam‘at V, p7T357 Asrar, p. 56.

1908 . Cf. AsrarT TCTT “ ‘ ‘

769

same, and tTaey cannot "be distinguished. hs the
ham 1 at says:

” A1-* aycm. wahidatun wa*l-fru3mu mukhtaliiun
Wa dliaka sirran li ahli^l-^ilmi yankashifun .

that is:

n The essence is one, its colours [i.e,
visible and Imowahle gualities] are many,
This secret can be practised only by those
who know ." 1010

As the distich says:

" Ha7shu£ u *ishq u ^ashig har sih yakyast

ln ( ja

Chun wa g al[dar na-gun,jad hi,jran chi kar

dirad ]. 1 ^ 11

that is:

"Beloved and Love and Lover, the three of
thein are in fact one,

When union is not there, what business is
there for separation?"

(24) Why is it that the nature of union and separation
is said to require two entities? In point of fact,
to the Knower, reality cannot be two. Just as the

1909. Lama 1 at , Lam ' at , XI, p. 341.

1910 . Hamzah Y s transTation is not literal, but the
meaning is maintained, Literally the second
line reads: "And this sedhet is openly revealed
to the People of Knowledge."

1911* See Asrar , p. 28; Lam a *at, Lam 1 at II, p. 331»

1909

770

waves and ttie ocean are one and the same, it is only

to outward perception that they appear as two s hut

they neither are united nor are they separated; each

is neither within nor [124] outside the other.

' ^ala^l-ghawthu^l-a 1 z am ayyi g alatin
af d nlu 'indaka ya rahbi qala ? hlahu ta r ala
g alatu*1-ladhi laysa frha siwa*I wa*i-
mu s alll sha [ ihun * anlia » u

that is:

Said the Great Succor: "Which prayer is

most incumhent for You , 0 my Lord?"

God Most Exalted said: n That prayer in
which there is no 'other' than Me and from
which the one who prays is completely
extinct, >»-1-913

It is clear [from this that] the Truth is hoth the

One Who is worshipped and the One Who Worships. As

- - 1914

the Doctors among the §ufis y say:

'Ma 'arala^Llahu illa^Llah

1912. A1-Ghawth al-A 1 gam: the Great Succor is the
^ufi_titie given“Eo Shaykh 'Ahdu^l-^adir al-
Jaylani» the fotmder of the Q,adiriyyah Order
( 561 / 1166 }.

1913. See Ghazzall on fana 7 . Lawa ? i h s Appendix III.
See also Lama'at , p. 342.

1914. Masha’ikh "pjural of Shaykh : spiritual guide
among the §ufls who were also generally the
writers on doctrine.

771

ma ya* 1 araudLlahu illa’Llali
ma yara’Llahu illa’Llah .'

that is:

’None lias gnosis of God ”but God
none knows God but God
none sees God but God* *

And it is as Mawlana 'Abdu’ l-Ra^iman Jami says:

Hamchunin wa g il nasb.Cas]tah pech yarl ml
lcunad an ha,jr nalahai zar ta shuwad mah.iub
u mahrum az wa g l waqif an bar ran.j u malal .

that is:

"The person whos is in union is like one
who sits [in sorrow];

he tells his companion about his separation
and his sighs and his tears until be becomes
deprived from iinion,

he ceases [to be in union] because of his
separation and because of his being full
of grief

It is as Shibll*^*^ says - verse;

1915 * The Persian conveys the meaning interpreted by
^amsah: "Lhe one who is in union is like one
who sits before a companion lamenting and weeping
about his separation until he becomes veiled and
deprived from union, and remains in separation
bearing the burden of grief and remorse."

1916. Abu Bakr Shibli, the famous pupil of Junayd,

See Tadhkirat, etc.

772

"Innani^^^ kagLafad’nn sakinat' 1 '^'*'® fi’l-lliai

-—-—~— -- —3 "W g —

in kiya [faliat] mala’at fsiha ' J 7

sakatat' 'laatat mina ’ 1-gh.ammi . "^^21

tliat is;

n I am like a frog that lives in the sea;
if she opens her mouth the water will
fill her; and if she shuts her mouth she
will die of grief." [1253

(25) The symbolic allusion from Shaykh Sa^du^l-Dln:^922
’if one still seeks one will not achieve, [and if one
still] looks one will not see', is because our
endeavour is like the wind at sea. When the wind

VQOX

ceases then the waves return to their origin. y ^

As God Most Exalted says;

Ya ayyatuha ? l-nafsu , l-mu t ma > innatu ir.ii'1
i la rahhiki radiyatan mardiyyatan Da^dkhull

1917* The text has: ana .

1918 . The text has; yaskunu .

1919» The text is corruph':" "aqaha .

1920. The text has: wa in.

1921. See Lema* at , Lam'at XXVIII, p. 361. See also
Kalabadhi , ~p." "l39»~~ Arherry has_given an English
translation of the verse in Kalahadhl ( loc, cit .):

Eow praised he God, that like a frog am I
Whose sustenance the watery deeps supply
It opens its mouth, and straightway it is

filled;

It holds its peace, and must in sorrow die.

1922. Sa^du^l-Dln Mahmud Shahistarl (720/1320), the
author of the Gulshan-i-Raz .

1923. Cf. Shahi starl »■ ■ pp29"32.

773

fi ’ iloadi wa ’ dldmll .jannatl .

tliat is:

0 soul that art at rest,

Retiirn to thy Lord, well-pleased, well-

pleasing.

So enter among I'ly servants,

And enter My Garden!

1925

Ttie meaning contained herein is that its y ^ coming
is from the sea, and its return will be also to tlie

S6cL *

' Jannatu’1 - g aliidina l iurun wa gu s urun
,jannatu’l- 1 ashigina fi ma~ d alli ku ntu
kansan malthfiyyan .. 1

that is:

'The Paradise of Ascetics is houris and

couches;

the Paradise of Lovers is the state of
"I was a hidden treasure’ 11

(26) Therein is the Ahode of Loversl They neither
hope for Heaven nor fear Hell; for to the Lovers
who are united [to the Beloved] , the word t jannat
that is mentioned in the verse fa ? dkhuli fi 'ihadi
wa T dkhuli jannati refers to the return to the state

1924. Qur’an 89:27-30.

1925 . 'Its' refers to 'wave' or 'drop' an analogy
refering to the soul or self.

774

of ”1 was a Tiidden treasnre' 1 . Fnrtliermore as the
People of hllah say:

Man ‘araiaTlahu fa huwa mnshrikun

that is:

Whosoever knows God becomes a polytheist. 1 ^^
And again:^^ 7

n Al~faqIru la yah-ta.ju*ila^Llah . ul< ^®

[that is:

u One in the state of poverty stands in no

need of God."]

And again:

u Al-faqiru suwadu»l-wa«jhi Li^l-darayn .«^929

that is:

"The one who is in the state of poverty,
his face is blackened in both worlds.

And again - verse:

"AnaT-ghariou [126] bi bahri ma lahu tarafun

-u-- ---3 —'- TTPT!—

Ghibtu fihi *ani T l-wi,idani wa*l-^adan ." ^

1926. See below, note 1942.

1927» See text, note 15TQ : wa lahuaydan.

1928. See Lama 1 at, Lam 1 at XX, pT~35^

1929. Lo c. ciTH

1930. ^he meaning: the present world and the Hereafter
is of no concern to him; God alone is his sole
desire. See Lama 1 at , pp. 352-353» for exposition.

1931. 1 have not beĕnTaBTe" to trace this verse.

775

that is:

,f I an drowned in tlie soa that has no shore;

I disappear in it and ain conscious of neither
'heing' nor *non-being'. M

imd again - verse:

n RaddadtanI bayna^l-maniyyati wa*-muna
wa t j ama 1 tanl bayna [ 1- 1 inayat i wa * 1- * ina
wa akhadhta nl [mirml] li dhatika fa’rtaqitu
limustawa la anta frhi wa la ana ,"

that is:

I have returned from desiring and the desired
Ohject»

And am united from heing hetween the Giver
of Grace and the one who is graced,

And I have returned from 'me* unto Your
Very Essence; the three are one:

776

Tb.orG is no ’Tbou' in It nor

Purtbermore Shaykb 'b^j?ar (may God be v«rell~pleased

witb bimi) says;

[ Baz ba'de dar tamasba jp arab
tan larudandi farip;b az t alab ]

tbat is:

Some froin among tbem returned, after
beholding, leaping for joy; tbeir souls
bave been given release from seeking.

ilnd again - verse;

1932. I liave not been able to trace tbis verse, but
^amaa^^s interpretation of tlie verse is clear.
Literally tbe verse means:

Xou brougbt me back from between Death
and tlie desired Object,

And You united me [from being] between
[Your] Providence and tbe need for [i.e.
submission to] it,

And You took me from my self unto Your
Very Essence and I am raised up
To Your level; tbere is no 'Thou 1 in It
nor 'I 1 ,

Tbe first two lines of tbe verse are tbe prob-
lematic ones as tbere is a play of meanings
in tbe words maniyyab and muna , and 1 inayah
and 1 ina , wbicH are derived Tn each caserron
tbe same root. In IJamsahds interpretation
of tbe third line where be says ,? the three
are one" he means by ,I three n Huwa , Anta and
bna: He, Tbou and I.

1933 . 5716 ( 2 ), p. 91 .

777

- 19-54 -

" Warag saJditah u galani bashkun siyahi

2 lr dan clharkas

Hamln din u qis§ati 'ishq ust ki dar daftar

', i9Ts ” “

nah me~kun t iad ."

that is:

"The paper is hnrnt, the pen is broken and
the ink spilled and the hreath is drawn out.
Such is the disposition and the tale of the
Lover, which cannot he contained in hooks."

And again:

(According to Shah M'matu^Llah's verse:)

[ " Talah afdat iradat wa hila wu.jud h i t iah ast
wa«jdan muhal namnayi v/aqruh wa khiyal

_ _ _ "*. 1 _ i

hud ur ghurur nafsah du dur du d ur."]

that is:

Seeking is a foe and desire is vain and
existence hecomes a veil, ecstacy [or the
finding of the One] cannot he attained
[if] it reguires nearness wlth an 'other 1 ,
and the thought of one wlio is 'present’ -
all these are deceptions of the self and
hring one further away [from the Truth].

(27) Such is the ultimate goal! This is what is

1934. Text corrupt: shugl .

1933. I have not heen ahle to trace this verse,
1936. I have.not heen ahle to trace this verse and
it is impossible to reproduce it correctly
here as it is incomplete.

778

called: n Fa*l-fana 1 ani’l-fana p;iiayata’l-fana . *

[137] This goal can be callod tlie World of Divinity,
or imion, or effacement. Hence Bhah. Mli Barial 1 ^^
says:

" Bar dar dar *l<-fana ? i kardam su.jud
Sar bar awardam nara rn ? I numud ."

tliat is:

”1 prostrate myself "before the Door of
the World of innihilation,

I raise my head: 'Show me, Lord, Thy
Coimtenance'.»1939

Lccording to the e:xpression of the people of Pasai:
f If one is not kufr, one will not rneet with kufu* -
that is, hy k~u.fr is neant in Halay "coTered 1 ': if
one is not covered, one will not "meet" with kufu * -
that is to say ["equal"]. The meaning of equal is
'there is nothing higher than it 1 , meaning: one
becones as one was originally, as when in the state
of "1 was a hidden treasure", together with one’s
Lord. The analogy is like the seed in which the

1937. "Bor annihilation from annihilatiop. is the final
goal of annihilation" - Gliazzall.

1938. See ahove j note tS9o«

1939« The Persian of the second line reads: "I

raised ny head, He showed me His Countenance."

779

tree resides; altlaough outwardly the tree is not

1940

perceived, its reality is one witli the seed*

For th.is reason Mansur [al-IJallaj] says: "I am the
Truthl' 1 - and some say: n Verily I am Godl " for
their [phenomenal] self^^' 5 ' is no longer "seen" by
them.

(28) This is what is meant by

" Idha tamma^l-iagru fa huwa ? Llah "

meaning:

"When poverty is perfect it is God indeed"
Thus God, Glorious and Exalted says in the Holy
Tradition:

Nawmu*l-faglru nawmi [wa ]
uhulu’l-faqlru ukull
wa sharabu*l-faqrru sharabl .

that is;

The sleep of the poor is My sleep [and]
the food of the poor is I^y food and
the drink of the poor is My drink.

And furthermore God Most Exalted says [in the Holy

tradition] :

Al-insanu sirri wa ana sirruhu wa s ifatuhu .

1940. Cp. Shabistari's analogy of the tree, Bhabistari,

p. 37. ~~ “

1941. I.e. existence (or being; adanya ).

780

[128] ttiat iss

Man is My secret aiid I am his Secret and
his [true] tTature,

Uways al-Q,aranI says:

M Al-fagiru Uayatuhu bi U ayati*Llahi
wa 'Ishuhu hi 'IshiC]|Llah ]

that is:

The life of the poor is by God’s Life and
his sustenanoe is by God‘s Sustenance,

It is as the saying of all the Shaykhs :

’ Han 1 arafa } Llahu fahuwa mushrikun
wa man * arafa nafsahu fa huv;a kafirun . ’

tliat is:

*Whosoever lmows God is a polytheist
and whosoever knows his self is an
uhbeliever. '-^9^2

As Shaykh Mulj.yl , l-Lln ihn 'Arahi says:

” Al-pa'rifatu [i i,jahun lahu wa lawla ' ^
wu,iudu* 1 -kawnayn la g ahara* 1 - ’ aynu . ”

19^2. I.e.: he who knows God is a "polytheist" since
knowing implies the knower and the Known. Hence
ma ’rifah is a veil (h i jah ); he wlio knows his
self~ is an "unhe 1 iever""~Uecause knowing his
self to he liis Lord, the Slave is non-existent.

194-5. The sequence in the text is incorrect: wa lahu
lawla . See notes'ahove f pp. <37 092') ;

781

ttiat is:

'‘Gnosis is a veil imto Hin, and wero it
not for the existence of the two worlds
the Essence would he nan±£ost."

(29) Since seeking and gnosis and passionate love

and attachment, all of them, pertain to the creaturely

nature, when all these are absent in him, then he

is annihilated. Since his essence and his qualities

are attributes related only to God Glorious and

Exalted, when he is annihilated, slavehood, like

the wave, returns to the Sea« This is the meaning

_ 1044

of 'Return thou to thy origini 1 ( ir,ii'i ila a g lihi ) ; y
[and also tlie meaning of 'Verily we are from God and
surely to Him we will return ( iima li’Llahi wa inna
ilayhi ra,ji 1 un ) ] ; and the meaning of ’ everything

perishes except His Eace 1 ( kullu shay’in halikun illa
wajhahu )is also that; and the meaning of 1 kullu
ma n *alayha fanin wa yabga wa.jhu rabbika dhu*l-,1alali
wa^l-ikram 1 < - that is: Everything in it perishes,
and there remains the Essence of they Lord [1291

194-4. Qur ’ an 89:28.
199-5» Qur’an 2:158.

1946. Qur’an 28:88.

1947. Qur’an 55:26-27.

782

the Lord of Majosty and Honour - is also that,

(30) If one is still consoious of one's feeling and
thinking and sonsuality, then one is still in the
dual state, in the same manner as contemplation
implies duality: when there is still one who
contemplates, what is contemplated must [exist];

in the like manner feeling implies the thing felt
and the one who feels; and similarly the one who
thinks implies the thing thought. All these are
ascrihed to a nature in the state of duality, just
as the wave as wave and the sea as sea, the wave
not yet merged in the sea; [when wave and sea have
hecome one,] there is no "meeting" and there is no
”seeing." This is what is meant in the expressions:
"When poverty is perfect it is God indeed," and "One
in the state of poverty stands in no need of God."
What is meant here is nothing hut annihilation from
the very state of annihilation. But one in the
state of annihilation - should one he conscious of
it - then one is not yet annihilated, for one is
still conscious of one’s annihilation. In that
case duality still liolds sway over him.

(31) As Bhaykh 1 Atlpar says:

785

n Rahi wi s ali dost kase raygan nadld
7-n-kas ki didali luir du ,i ilian dar niyan

«wHWmw \0wt mMU m m* .mw mtt ■ ut «Wim mtmrnm i tmmi mmmmiwi »«iiiiiiiau«w« iumwhImi m ■ ■■ ■ >* 1 «. i>i^TM«MMinMawnMMi<MwMM

nadid, M

tliat is:

n No one has seen the patli of union with
the Friend for nothing,

He who has seen [that path] has not seen

1948

the two worlds hetween," y
Hurthermore, Shaykh hlj^ar (God's mercy he upon
himi) says:

,t ! Tu [mahash] aslan kamali in [1503 ast

u has

lu du ru kam shor wi g al in [ast] u has . u

that is:

n Do not he at all - this alone is perfection,
Do not he two-faced - this alone is union.” -

for the meaning of "united" excludes tlie notion of

n two n . That is to say, vrtien douht and certainty

have vanished from him, then he is 'united'. This

is called 1 ilmu*l-yaqln , that is, to know with

certainty; and * aynu*l-yagan , that is, to see with

certainty; and haggu’ 1-yag.in , that is, to he truly

1948. I have to thank Professor Arherry of Perahroke
College, Canhridge, for his help in clarifying
this verse and the one following.

784

certain i- certain tliat h.is existence and the
Existence of his Lord is but one. 1 "^ His origin
is one and th.e same and his return will be to the
One - that is, 'return thou to thy origin* ( ir,ji 'I
ila a g lihi );^^^ and this is the meaning of "when
poverty is perfect it is God indeed." But God
knows "bestl

The book [entitled Muntahl ] ±3

completed. AmenJ

1949. Cf. 'AJ^ar and the allegory of the moths,

note __ _ . Bor an illuminating account of

the §ufl concept of certainty, see Siraj Ed-
Dln's The book of certainty, London, 1952.

1950. Qur 5

1951. 5716(2 ), p. 100.

APPENDICES

786

Appendix I

Passages of texts quoted in Gliapter
I fron an anonymous Halay work of
the 17th* Oentury (Ilarsden Collection
no. 11648, Lihrary, S.O.A.S., University
of London) rendered into ronaniaed
Malay.

(i)

[108] Bab ini pada menyatakan peri mengenal
Allah dan mengenal diri seperti sabda Rasulu’Llah
(g alla*Llahu *alayhi wa sallam l ): ” Man 1 arafa nafsahu
faqad 'arafa rabbahu ;” ertinya: "Barangsiapa mengenal
dirinya, nalca sanya mengenal Tuhannya" - kerana
wujud Tuhannya dengan wujud dirinya ini esa jua,

Maka erti sebenar-benar pengenal akan diri itu [109]
dikenalinya adanya tatakala lagi dalam ‘ilmu Allah
itu; ya'nl bahwa dikenalnya dirinya ma'lum Allah
yang dalam ' ilrauUya. Apabila dikenalnya dirinya
bahwa ia ma’lum Allah itu - maka ma*lum Allah itu
netiasa wa§il dengan 'ilmu [Allah], dan ’ilmu Allah
itu netiasa wasil dengan wujud Allah - nischaya
diperolehnyalali nisbat daripada Allah [110] dan
dikenalnyalah ]alan keesaannya dengan Allah Sub^anahu
wa Ta’ala. Seperti firnan Allah Ta'ala; Va fi

787

- - 1952

anluslkum afa lg, tub gi run ; ertinya: Dalan diri

kamu jua - maka *ngapa kanu tiada nelitiat Dia? Kata
Sliaykh. ]Jamzah:

Kenali dirimu, hai anak oamu!

Jangan luga akan diri kamu*

1 Ilnu £.aqiqat yogya^kau ramu^c^

Supaya terkenal a'la adanu.

[111] Ya*nl jika denikian, hendaklah hagi harangsiapa

menchari ’ilnu ma'rifat Allah [supaya mengetahui]

tetaplah ia dalam sehenar-benar dirinya itu, dan

kemhali diri yang gahir ini pun kepada sehenar-henar

diri yang hatin itu jua. Kata Shaykh 9anzah:

Jika sungguli kamu sekalian Jalihun,

Kepada Kuntu Kanzan pergi raji'un.

Dengan Tjaqigat diri yogya 'ashiaun -
Inilah na'na s alatihim da^inu n.^7^

[112] Maka harangsiapa mongenal Allah dan nengenal
dirinya seperti yang tersebut ini, nischaya orang
itulah yang beroleh 'ilnu ma'rifat Allah yang
sempurna turun-temurun daripada Nahl Mu^ammad Rasulu’-
Llah (s alla*Llahu ^alar/hi wa sallam !) seperti yang
tersehut itu. Wa’Llahu a^laml

1952. Qur’an 51:21.

1955- Cf. 557^-, p. 11.

1954. Up . g?ul6 , p. 52; O u ur’an 70:25.

788

(ii)

Bab pada nenyatakan datang diri kita daripada

Allah SuBhanalru wa Ta’ala dan kembalinya pun kepadaNya

Qua [1133 seperti firnan Allah Taala: Qul kullun min
1 indi’Llah* 3 '^'^ ertinya: Katakan olehmu (ya Mu^.ammad)

sekaliannya daripada Allah jua. Dan firman Allah
Ta' ala: Ya ayyatuha * l-nafsu’ 1-mu t ma ’ innatu ir,ji 1 1
ila rahhiki ; 1 956 ertinya: Hai nafsu mu-Jjma* -innah,
kemhali engkau kepada Tuhanmu. Ya'ni hahwa sanya
hendaklah kita ketahui hahwa diri kita yang jahir ini
[114] pun datangnya daripada diri kita yang hai^in
dalam 1 ilnu Allah yang tiada hercherai dengan
'ilmuNya itu jua. Dan hendaklah kita ketahui hahwa
diri kita yang giahir ini pun kemhalinya kepada diri
kita yang ha£in itu jua. Tetapi pada talj.qlqnya,
datang pun tiada, kemhali pun tiada. Adapun yang
dikatakan datang [96] 1< ^' ? itu daripada limpah wujud
ma 1 ^ jua kepada 'alam mumkinat ini, kerana wujud
mumkinat ini daripada mazhar ]Jaqq Suh^ianahu wa

1955» Qur’an 4:78.

1958. Qur’an 89:27-28.

1937» Ms. pages 96 and 93 should in fact read 115
and 116 respectively. There is an error in
the ms. hinding which effects the pagination.

789

Ta'ala pada ko&ua ’alan ^ahir [dan] ba£in ini,

kerana haliwa sanya hagi segala ’alan nunilcinat ini,

tiada baginya V7ujud dan tiada berpenguasa. Maka

yang tiada baginya wujud dan yang tlada [953

berpenguasa itu musta^Lil^-^ adanya dapat berdiri

sendirinya, kerana baliwa sanya ia itu sehingga beroleh

sarributan jua. Kata Shaykh 5anzah:

•Ilnu ini daripada sidang 'allanah,

Dengan rupa diri lawan beraraah;

Jalan ma'rifat Allah akan_manah-manah,
Barangsiapa menghadap ustadh dimanakan

salah?1959

(iii)

... [1171 Maka barangsiapa mengetahui perkataan
yang tersebut ini nischaya diketahuinyalah datangnya
daripada Allah dan kenbalinya pun kepadaNya, dan
nischaya dikenalnyalah wujud dirinya [118] yang
giahir ini tiada lain daripada wujud Allah yang
tetap dengan dia §ifat ’ilmu itu. Maka sifat
'ilmuNya itu tetap dengan dia ma'lumNya yang didalam
'ilmuNya itu. Maka §ifatnya yang zahir ini pun
tiada lain daripada sifatnya yang ba£in itu, dan
fi'ilnya yang jahir ini pun tiada lain daripada

1958. Text corrupt: muhil.

1959. Cp. 2016 , p. 497.

790

fi 1 ilnya yang ba^in itu, kerana yang g;a.hir [1193
ini prn raenyatalcan sifatnya yang ha£in itu jna.

Jika demikian, bahwa sanya sewujudlah haginya dan
se§ifatlah ia dan sefi'illah ia dengan Allah Snb^anahu
wa Ta'ala, Tuhan yang Mahahesar kehesaranNya, dan
yang Mahatinggi ketinggianUya itu. Wa^llahu adaa,^

1960. 11648 , pp. 108-119

791

Appcndix II.

V renitt .gii» u -~h

Passagos of toxts quotecL in Chapter
II fron Hanirl 1 s Tihyan fl Ma T rifati , l-
Adyan (Cod* Or. 5291» Library. University
of Leiden) rendered into romanized Malay,

(i)

Ketiga ta’ifah daripada Majusl itu ‘bernama
Sumanijryah. Adalah mereka itu menyembah tiap-tiap
chahaya daripada mata hari dan bulan dan bintang
dan api dan barang sebagainya, Seperti katanya
adalah sekalian chahaya itu daripada suatu chahaya
jua dahulu daripada dijadikan Allah segala makhluq
(iaitu: ’arsh, dan lawTp., dan tujuh petala langit).

Maka tatakala dijadikan hllah Ta'ala segala perkara
itu, jadi bercherailah segala chahaya itu; iaitu pada
penglihat mata jua, tetapi pada £aqiqatnya sekalian
chahaya itu suatu juas iaitulah ITur Allah, Demi-
kianlah i r tiqad §amzah Pansurl. Katanya dalam kitab
Asraru*!- 1 Ari^In 1 ^ 1 bahwa chahaya yang pertama-tama
cherai daripada Dhat Allah itu Nur Muhammad. Maka
daripada perkataan ini cliendereng kepada madhhab
Tanasukiyyah, dan serupa dengan kata Palaslfah bahwa

1961. 7291(1 ).

792

adalah. ljaqq Ta’ala itu suatu Jawhar yang 'basit.

Dan denikian lagi i'tiqad Wathaniyyah yajag daripada
qaum Barahinah dan Saniyyah yang mengediami negeri
Tuhbat. Dan seperti i'tiqad qaum IJululiyyah ysng

mengediami negeri Halwaniyyah dan benua Hindustan,

- qqgp

Demikianlali i T tiqad mereka itu, y

(ii)

Katanya bahwa segala arwah dan segala sesuatu
itu daripada suku-suku Allah dari kerana Ia berbuat
dan nenjadikan segala suatu, Maka perbuatanHya dan
yang demikiannya itu jadi daripada api, dan kembali
pula kepadanya jua. Maka segala makhluqat itu suku-
suku daripada Kllah. Inilah nadhhab Ij[amzah Fansurl
dan Shamsu’l~Din al-Sumatranl yang gLalalat keduanya.
Dan lagi kata setengah daripada qaum Tanasukhiyyah
bahwa takwm dan mukawwan , y dan fa' il y dan
maf' ul suatu jua. Dan demikianlah madhhab ]Jamzali
lansurl dan Shamsu’l-Dln al-Sumatranl kata ma'nawiyyah
daripada qaum Tanasukhiyyah jua: bahwa Allah Ta'ala
^.ulul dengan DhatNya pada segala suatu yang keli-

hatan. 1 ^*

1962. 1iFyan T"pp“.""l 7-Tsl ~ " ~ ’

1963. Thetemt reads mukawwin .

1964. Text reads: taT r 'il’.

1965* Tibyan , pp. 26-27 .

793

(iii)

[973 Maka sekarang kimyatakan pula kepadanu
setengali daripada i'tiqad qawn Wujudiyyah yang
dibawali angin; iaitu [Wujudiyyab.3 §[amzali Fan§url
dan Shamsu’l-I)In al~Suma£ra’I, dan segala yang
nengikut keduanya, Kata §amzah. kansuri dalam
kitabnya yang bernama Muntahl , pada mereclianakan

sabda Kabi n man T arafa nafsahu faqad ^araia rabbabu 1 * -
"Barangsiapa nengenal dirinya, baliwa sanya ia mengenal
Tuhannya” - "... erti mengenal Tuhannya dan mengenal
dirinya; ya’ni diri * kuntu kan&an nakhfiyyan '[itu]
dirinya, dan semesta sekalian dalarn ’alam [itu]

Allah." (Tamthil) seperti biji dan puhunnya dalam
biji itu lengkap serta dalam biji itu. Maka nyatalah
daripada perkataan Wujudiyyali itu bahwa serwa semesta
’alam sckalian ada lengkap berwu.jud didalam |Jaqq
Ta’ala. Maka keluarlah ‘alan daripadaNya seperti
puhon kayu keluar daripada biji . Maka i'tiqad yang
demikian itu kuTr. 1 ^ 6 ^

(iv)

Dan lagi pula katanya: "Jangan dinisbatkan

1966, 7291 (III).
1967» tPinyan , p. 97.

794

[dirimu] ]Iaqq Ta'ala seperti kain basali dengan air,

kerana kain lain air lain. i.llah Sub^anahu wa Ta 1 ala

munazzahdaripada deraikian ditamthrlkani Jika

ditanthilkan seperti laut dan ombak harus. Jangan
1968

mendindingi dikau dengan segala rupa yang
nenyerupakan diriNya, kerana segala rupa itu terdinding
hllah [98] Ta'ala daripadanya. Tetapi berserta dengan
laut qadim; ya’ni laut qadlm itu apabila berpalu
baharu ombak namanya dikata - tetapi pada £aqlqat
laut ^ua, kerana ornbak dan laut esa jua, tiada dua."
Maka nyatalah daripada ini wugud Allah dan wujud
malchluq suatu jua* Maka i'tiqad yang demikian itu
kuf r. ^-969

(v)

Dan lagi pula katanya tamthrl seperti matahari
dengan chahayanya dengan panasnya; namanya tiga,
rupanya tiga, £aqiqatnya suatu jua. Maka i'tiqad
ini seperti i'tiqad Nagara bahwa wujud itu tiga;
pertama wujud Bapa, kedua wujud Ibu, ketiga wujud
Anak - sungguh pun tiga nama tetapi pada haqiqatnya
suatu wujud jua. Hai segala yang ber*inanl -

1968. Text_corrupt.

1969. Tibyan , pp. 97-98.

795

lihatlali i'tiqad dan perkataan yang senata-mata kufr
seperti i'tiqad qawn Falasifah. yang telah. tersebut

(vi)

Dan lagi katanya: "Hai £alib> nengetahui ' man
'arafa nafsahu faqad 'arafa rabbahu ' hukan nengenal
jantung dan paru-paru, hukan kaki-tangan. Ha'na
nan 'arafa nafsahu : adanya dan ada Tuhanya esa jua."
Maka i'tiqad yang denikian itu kufr, kerana itti£.ad
^aqq Ta'ala dengan nakhluq. Mahasuchi lagi nahatinggi
§aqq Ta'ala daripada kata kafir yang denikian itu!^^

(vii)

Dan lagi pula katanya tamthilnya [993 seperti
air hujan didalam sehuah tananan. Air itu jua lengkap
pada sekalian tananan itu. [Ber]bagai-hagai rasanya;
pada linau masam, pada tehu nanis, pada nanhu pahit -
nasing-nasing nenhawa rasanya. Tetapi £.aqiqatnya
air itu jua pada sekalian itu. Maka i'tiqad yang
denikian kufr, kerana dii'tiqadkannya makhluq dengan
^aqq Ta'ala nesra seperti nesra air dengan huni.

1970 . Ibid , p. 98

1971. Loc . cit.

796

Matiasuclii Ta'ala daripada kata kafir itul^972

(viii)

Dan lagi pula katanya: "Kulihat Allah. pada
keadaanku dengan keadaanNya. Bermula: keadaanku
itu pun keadaanHya. Maka kulihatpun dengan peCng]lihat
daripadaNya." Maka i‘tiqad yang demikian [itu]
kufr, kerana dijadikan wu^udnya dan ^ifatnya yang
^iadith keduanya itu bersuatu dengan wujud kllah dan

- -r 107^

$ifatNya yang qadira.

(ix)

Dan lagi pula katanya pada merechanakan firman
Allah Ta'ala: ' Kullu yawmin huwa fI sha’n '-
ya'ni pada jahirnya o ua berhagai-bagai dan berubah-
ubah, kerana Ia: huwa*l-awwalu wa ? l-akhiru wa*l-
z ahiru wa’l-ba t imi ;^^ ya'ni awwalCNya] tiada
ketahuan akhirNya tiada berkesudahan zahirNya aiaat
nyata batinNya tiada kodapatan; memandang diriNya
dengan diriNya raelihat diriNya dengan dhatNya dengan
sifatNya dengan af'alNya dengan atharNya - sungguh
pun nananya empat £.aqiqatnya esa [100] jua. Maka

1972. Ibid, pp. 98-99.

1973. TUm, p. 99.

1974. ^rn^an 55:29.

1975. IbicL 57:3.

797

i*tiqad yang dcnikian itu kufr, kerana dij adikannya

_ _ 1976

Khalig dengan nakhluq bersuatu.

(x)

Dan lagi pula katanya: n Pada jahirnya Jua
nakhluq, tetapi pada T^H&lciatnya Allah.” Inilah i'tiqad
qawm Ittihadiyyah.

Dan lagi pula katanya: '*Pada £.aqlqatnya jahir
dengan majiharnya tiada bercherai. Adapun segala
kata itu pun pertama mengetahui na'rifat Allah Jua.
Adapun kesudah-sudahan iaa*rifat itu "tatakala datanglah
kepada ^.ad faqlr bahwa ialah Allah". Apa ertinya?
Seperti laut dan ombak dan angin tatakala bertiup
angin ombak timbul daripadanya; jika barat angin
ombak pulang kepada agalnya. Inilah ma'na irni'1
ila a g lihi .Maka i'tiqad yang demikian itu kufr,
kerana telah nyatalali kesalahannya. 97®

(xi)

Dan lagi pula katanya tamthll makhluq dengan
Khaliq seperti biji dengan puli-^n kayu dalannya;
sungguh pun ^ahirnya dua kelihatan, ^.aqlqatnya esa
jua. Sebab inilah Mansur IJallaj mengatakan " Ana’1-

1976. Tibyan, pp. 99-100.

1977. 89:28.

1978. Tibyan , p. 180.

798

S agg 1 11 » setengab. nengatalcan " LnaDLlah l u , kerana dhatnya
tiada kelihatan dilihatnya. Lagi erti w idha tanna ? l~
faqru fa huwa’Lluh ll ~^'^ ertinya: T, faqlr itu tiada
sesuatupun haginya." Maka i’tiqad yang demikian itu
kufr, kerana [101] telah nyatalah ba^il i 1 tiqadnya,

(xii)

Dan lagi pula katanya "kata orrmg Pasai jika
tiada kufr tiada bertenu dengan kufu", [kupho]
pada bahasa Jawi 'tertutup*, [jika tiada tertutup]
tiada bertenu dengan kufr, ya’nl: pada; erti pada
itu [iaitu] tiada lagi diatasnya, ya’ni menjadi
seperti tatakala dalan kuntu kanaan makhfiyyan .

Hai segala Lhlu’l-ImanJ - lihatlali kepada Zindlq;
dithabitkannya akan $aqq Ta'ala kufu’, iaitu:
sebangaa, lagi diketahuinya pada jiahirnya bahwa sanya
i’tiqad yang denikian itu kufr; naka dii 1 tiqadkannya
jua i’tiqad yang ba£il itu serta katanya bahwa
i'tiqad yang demikian itu pada ’ilnu ba£in taw^id
yang kanil. Denikianlah katanya dalan kitab
Muntahl.

1979. See £x) above.

1980. Tibyan , pp. 100-101.

1981. kupho is the Achehnese forn of kufu’.

1982 . TTbyan , p. 101.

799

(xiii)

Sliahdan . Lagi pnla i’tiqad qawn Qadariyyah.
Dan katanya haliwa adalah §aqq Ta 1 ala nenyuruhlcan dan
nemilikkan [or memikulkan] se g a x a pekerjaan hanba
itu kepada hamba jua. Maka lianbalah nenoadikan
segala perbuatan, tetapi dinyatakan Allah akan segala
hanbaKTya amr dan nahl. Maka tiada harus akan Allah
nenjadikan segala perbuatan hambaNya dengan iradatNya,
dan nashiyyatNya, dan qa 5 la’Nya, dan qadarNya. Maka
i’tiqad yang denikian itu kuir kerana nereka itu
nenyabitkan ada yang nenjadikan [sesuatu] lain
daripada kllah. Dan setengah daripada mereka itu
i*tiqadnya [ne] nungkirkan 1 ^^ gifat Allah. Maka
i’tiqad yang denikian itu kufr. Dan setengah daripada
nereka itu i 1 tiqadnya bahwa Qur’an itu nakhluq.

Maka i*tiqad yang denikian itu kufr; seperti sabda
Nabl (^alla’Llahu ‘alayhi wa sallamJ): n Man qala’l~
qur’anu nakhlugun fahuwa kafirun "'^ 8 '^ - ya'nl
"Barangsiapa nengatakan Qur’an itu malihluq, naka ia
itu kafir." Denikian lagi i'tiqad ^anzah Pan^url

198J. The text looks anbiguous: Meniliklian preferred.
1984. The text is corrupt.

1983. Cf. Taftazanl, p. 62.

800

dalan kitab yang bernana Asraru*!-'Arilin : katanya

_ _ 1930

Q,ur’an yang dibawa Jibra’11 itu dapat dikata nakhluq.

(xiv)

Kesepuluh qawn Jahniyyah Citu] Laf^iyyah namanya.
Adalah i'tiqad nereka itu dan katanya yang nelafaj;kan
dan yang dilafazkan itu sana ked&unya; ya’nx Qur’an
itu kalan Allah, yang nelafagikan - ertinya kalan
yang dibacha itu - bukan kalam Allah. Inilah i'tiqad
Wujudiyyah Hanzah Fansurx. Katanya dalam kitab
Asraru* 1- 1 1.rifxn bahwa kalan Allah yang dibawa
Jibra’xl itu dapat dikata akan dia nakhluq. Maka
i'tiqad yang denikian itu kufr, kerana firnan Allah
Ta^ala: ( Inna anzalna.hu) Qur 1 anan 'Arabiyyan [ghayra ]
dhx 1 iwa ,j in 1 - ya' ni: l Bahv/a sanya Kami turunlcan

Qur’an dibawa Jibra*il dengan bahasa 'Arab bukannya
ia makhluq.'

(xv)

Kesen[b]ilan qawn Jahniyyah Citu] Zanadiqiyyah

1986 . Tibyan , pp. 70 - 71 .

1987. Qur’dn 59:28. The words I have put in brackets
actually do not appear in the Quranic text. The
word in square brackets lias been onitted in
Raniri's text.

1988. For the Jahmiyyah, cf. Watt, pp. 99-104, and
see E.I. articles Diahn ancl Djahmiya. Tibyan,

p. 77.

801

namanya. Adalah i’tiqad nereka itu dan katanya bahwa
'alam itu qadlm dan na'dun itu suatu jua; dan Allah
Ta'ala tiada na^dum. Maka inilah i'tiqad ]Jamzah
kanguri dan 8hansu 5 l-Drn al-Sunatranl dan segala
yang mengikut keduanya. Maka i'tiqad yang denikian
itu kufr kerana firman Allah Ta'alat ' Wa'hlahu
khaligu kulli shay’in '~^^ - ya'nl: 'Allah jua
yang menjadikan segala sesuatu.'

Shahdan . Adalah segala Ahlu’l~Sunnah wa*l-
Jama'ah ittifaq mengatakan harangsiapa mengi 1 tiqadkan
bahwa ma'dum itu suatu shay’ maka ia itu kafir.

Mereka itulah yang bernana A$\iabu’ 1-Hayula; ertinya,
yang mengi 1 tiqadkan a'yanu’l-thabitah itu ada
berwujud.

1989. Qur’an 13:18; 39:62

1990. Tibyan , pp. 76-77.

802

AppencLix III

Passages of texts qiioted in daapter
III fron Eanlrl' s Jawaliiru , l~ 'Tllnni
fl Kasb.fi * 1-Ma' luia" (Marsdĕn Oollection
no. 12151» Lrbrary, S.O.A.S., University
of London) rendered into romanized Malay.

Lan lagi pula kata STiaykh Uuru’l~Dln [56] 'Ahdu’!-
Ra^unan Jaml ( q,addasa’Llaliu sirrahu i) dalam. kitab
Lawa* ih ^^ "bahwa:

Qaqi : !Lq L a.t\i i ±q itu-iaitu wujud $ a( lQ. Ta'ala -

ialah £aqlqat segala ashya’. Maka adalah la pada
£add DhatlTya Esa, sekali-kali tiada berhilang, tetapi
i'tibar segala ta^alllUya dan ta^ayyunNya Jua berbilang
martabatnya (ya'nl tajalliyat dan ta'ayyunat jua yang
berbilang), iaitu daripada segala Jawhar yang ma$bu'
dan segala a'ra£ yang •Jiabi', (Maka Dhat $aqq Ta'ala
itu Esa jua, sekali-kali tiada berbanyak dan berbilang;
hanya sanya yang berbanyak dan berbilang itu segala
jawhar dan a'ra£ jua - ialah yang Melihatan).

Maka Dhat Allah yang Esa itu, daripada fihaq
i'tibar tajarrud dan i£laq daripada ta'ayyunat dan
taqayyidat dinamai £taqq, dan daripada fihaq 1'tibar
berbilang dan berbanyak segala ma^har dan ta'ayyunat

1991. Text corrupt: Lawa’i t j .

805

yang kelihatan itu dinanai khalg dan 'alan. Maka

1 alan itu giahir Ta’ala (ya'ni na^harlTya) dan

^agg Ta'ala itu ba£in 'alan (ya'nl nenjahirkan dia).
Maka 'alam itu, dahulu daripada jiahirnya, 'ayn 9aqq
Ta'ala (ya’nl na*lunNya pada diriNya akan dirihya
dalan diriNya), dan §aq.q Ta'ala, kemudian daripada
jahir ’alam itu, 'ayn 'alam (ya'ni menyatakan 'alan)«
Maka nyatalah pada haqiqat 5a.qq Ta'ala jua yang Esa
lagi Wujud (dan segala ma siwiidLlah itu

sekali-kali tiada berwujud h a( 3.iQ.i» hanya wu^ud
majazi dan $illi jua). Maka adalah juhur dan bu£un,
awwaliyyat dan ’akhiriyyat dan segala i'tibarNya

bagiNya jua.

Ba£in.

1992

lalah Awwal dan ’Akhir, £ahir dan

1992. 15151 . pp. 55-36; Lawa’ih , pp. 41-42.

804

IV

Passagos of texts quoted in Cliapters
II and VI fron Ranirl 1 s j3 u,j ( iatu ? l-
g iddlg li daf'i ’ 1- 2indiq CMaxwe 11
ColIection”noI 93 , Library, Royal Asiatic
Society, London) rendered into romanized
Malay.

(i)

Wujud itu iaitu dhat - ya’nl keadaan sesuatu
shay ’ , ^995 dhat^^^ itu ada kalanya kelihatan

dengan mata kepala seperti 'alam, dan ada kalanya
tiada kelihatan dengan mata kepala, tetapi menyahitkan
dia*^^ 'aql dan shara’, atau kashf dan dhawq,

Ia itulah wujud Allah. 1 ^^

1993. Ranlrl's note: Ertinya: diri sesuatu.

1994* Ranlrl's note: Ya’nl iaitu T^u^Lur 'ahd senantiasa
dengan ingat akan lgaqq Ta’ala seperti diranainya
segala asrar Allah. __ _

1995* Ranlrl 1 s note: Ya'nl firman Allah_dan ^iadlth
Rasulu’Llah dan ijina'segala , Ulama , ,

1996. Ranlri 1 s note: Ya’nl iaitu diperoleh 'ahd

daripada segala tajalll 5 ac H
Ta^ala; iaitu menushahadahkan
Ia 1 ala dengan

anugerah daripada ]Jaqq Ta'ala
dan diperoleh 'ahd
heberapa asrar, iaitulah fa’-
idah tajalll dan kashf.

1997. B ujjah , p. 3.

Kata Mutakallimln wujud itu dua perkara: pertana
wujud Allah, kedua wujud 'alan. Maka wujud Allah. itu
wa t j ihu * l~wu,jud lagi qa’im sendirlnya, dan wujud ‘alam
itu mumkinu’ 1 ~wu,j ud - ya’nl: di^adikan §aqq Ta'ala
daripada 1 adan kepada wu,jud khari.ii ; lagi ia qa’im
dengan §aqq Ia'ala. Maka jadilah ]^aqlqat keduanya
herlain-lainan; ya'nl keadaan keduanya itu herlain-
lainan kerana Ij[aqq Ta’ala itu qadlm lagi nengadikan,
dan ’alan itu nu ^dath lagi dijadikan. Maka nyatalah
pada i£t?ilah. mereka itu hahwa wujud itu dua perkara:
suatu wu.jud haglgl ; kedua wujud na,jazl . Maka wujud
majazl itu milik hagi

( iii )

1998

Adapun pada ig^ilaTp. kami halawa wujud itu esa
jua; iaitulah dhat Allah Ta'ala. han *alan itu tiada
herwujud dan tiada layak dinamai akan dia dengan nama
wujud kerana ia ' adamu’1-na hd. Maka apabila adalah

’alam itu 1 adanu’1-ma hd dan wujud ljaqq Ta'ala itu

iqqq _

wuj udu♦1-na hd, naka manatah jadi sewujud * adanu’1-

majid dengan wujudu.’ 1 -na hd? Hanya sanya adalah 1 alam

1998. Loc_, cit .

1999» Raniri 11 s note: Ya’nl senata-mata wujud Tpaqlql.

806

itu raag liar cLan gill; milik "bagi gaqq Ta'ala - ya’nl
tempat nyata ljaqq Ta*ala dan bayang-bayang^^
seperti upama rupa yang kelihatan dalan cherrain bidal
tamthil. ?aqq Ta^ala itu upana yang menilik chermin
dan 'alaja itu upana rupa yang kelihatan dalairmya.

Maka wu^ud Ta^ala dengan 'alam berlainan pun

tiada dan bersuatu pun tiada, kerana berlainannya
dan bersuatu itu menghendaki dua wujud nustaqill ^~^
sendirinya. Maka apabila adalah wujud Allahoua yang
esa, dan 'alan itu tiada berwujud, naka tiadalah
jadi berlain-lainan. Daripada kerana inilah kani
kata wujud Allah dengan'alan esa, dikalau ada 'alan
itu nawjud kelihatan sekalipun tetapi tiada kebilangan
wu^udnya dari kerana ia tiada berwuoud haqiqi.

(iv)

Adapun pendapat Ahlu^l-^uii itu pun dengan dalil
'aql dan naql jua, lagi ditanbah pula kashf dan
dhawq,^^ Maka ditilik mereka itu dengan mata hatinya
dan dirasanya dengan perasaannya bahwa wujud itu esa
jua - iaitulah wujud Allah yang tiada kelihatan dengan

2000. Ihe text is corrupt.

2001. Raniri^s note: Upana yang nenilik chermin dan
'alan itu.

2002. Ibid., p. 4.

2003. ^esrt is corrupt: zawq .

807

mata kepada dalan Daru^l-Dunya ini; dan yang kelihatan
dengan mata kepala itu iaitu 'alan yang tiada berwuoud
seperti wujud Allali. Malca wujud ’alan itu wujud
majazl lagi muqayyad - gill - dan nilik hagi wujud
Allah. Maka akan gill itu tiada dapat dikata akan
dia wujud, dan tiada dapat dikata akan dia 'adam
mu£laq; dari kerana ^ika dikata akan dia wujud,
sekutulali ia dengan wujud Allah; dan jika dikata
akan dia 'adan mu£laq, naka 'adan itu tiada ada
sesuatu shay’ jua pun, dan 'alan itu ada ia kelihatan.
Maka hyatalah 'alan itu ma^har wujud §aqq Ta^ala.

Maka nishah antara wujud Allah dan 'alam itu hersuatu
pun tiada dan berlainan pun tiada kerana ’alan itu
majhar dan milik hagi §aqq Ta^ala.^ 00 ^

(v)

Kata Wujudiyyah yang nul^id bahwa wujud itu esa;
iaitulah v/ujud Allah. Maka wujud Allah yang Esa
itu tiada ada ia mawjud mustagill sendirinya yang
dapat dibezakan melainkan dalan kandungan sekalian
makhluqat jua, Maka adalah makhluqat itu wujud
Allah, dan wujud Allah itu wujud nakhluqat. Maka
'alan itu Allah dan Allah itu 'alan. Bahwa sanya

200A. Ihid., p. 6.

808

adalah nereka itu nenyabitkan wtgud Allah yang Esa
itu dalan segala nakliluqat, serta katanya tiada
inawjud hanya Allali. ^005

(vi)

Maka nyatalah pada ig^ila^ Ahlu’l~§ufl hahwa
wujud dan ]p.aqlqat itu esa ^ua pada na'nanya; iaitulah
Dhat ]Jaqq Ta' ala. Maka nurad daripada lp.aqiqat pada
i^tilalj. Ahlu’l-§ufl itu iaitu: Al- h aqiqatu ma 'bihi > l-
shay’u huvm huwa . Ertinya: Yang haqiqat itu suatu
shay’ yang dengan dia [gadi] shay* itu - ia ia (ya'ni
harang suatu shay’ yang ^jadi ia daripada suatu shay’.
Ilaka suatu sliay’ itu haqiqat - upana l^aqiqat periulc
itu kisaran 2000 dan haqiqat perahu itu tukang. Dan
murad daripada ^.aqiqat pada i^ila^L Man^iqiyyln 2007
itu iaitu: Al- h aq'iqatu na yakunu’l-shay’u bihi
ka’l-hayawani’l-na t iqi bi’l-nisbati ila’1-insan .
Ertinya: Yang haqiqat itu barang sesuatu shay’ yang

dengan dia ia, seperti t-ayai^ran natiq dengan nisbah
kepada insan (ya'nl h.aqlqat insan itu hidup yang
berkata-kata). Maka nyatalah pada istilat

2005. H uyjah , pp, 9-10.

2006. Text corrupt: kisawan.

2007. The text reaaing Kanf£ciln.

809

Mantiqiyyln^ 0 ^ £aqlqat sosuatu sb.ay’ itu diri
sosuatu shay’. Maka ikhtilai ikhtiyar Mutakal1inln
dan Ahlu’l-§ufl pada nenyahitkan wujud Allah dengan
wujud *alan itu ikhtilaf laf^I jua, hultan ma'nawi;
seperti kata orang ’lina helas' dengan 'tengah dua
puluh’. Maka pada na'nanya sa.na jua, dan pada
lafa^nya herlain-lainan.

(vii)

2010 ^

Maka herhinpunlah sekalian Ahlu’l-Sufi dan

segala Mutakallinln nengatakan: " Al- ' alamu hi ,jani' i

a,iza ? ihi a 1 radun wa’ 1-na 1 ru c lu huwa’ hla.hu " - ya’ni:

"Yang 'alan dengan segala suku-s\ikunya [itu] heherapa

'aragL, dan na'ru§. itu iaitu JJug.! Ta'ala." Maka nurad

daripada 'arad. itu pada is^ilah nereka itu: " Al-

'ara gu la yabga zananayn " - ya'nl: "Yans 'araj

itu tiada ia kekal pada dua masa." lan murad

daripada na'rujL itu iaitu wujud Allah yang azali

lagi ahadl. lalah yang qa’in sendiriMya dan Ialah

2008. Tent reads: Mantiqin.

2009. H u.j.jah , pp. 6=77

2010. TexFreads : herhinpunkan .

2011. Raniri 1 s note“oiT“uLie nargin says :

Ya'ni adalah 'ara^L itu heruhah-uhah lagi
hergazitiganti dan hilang, Malca datang
yang ganti sehagainya pada tiap-tiap nafas
dan ketika.

810

- 2012

yang nengqiyarikan bagi lainnya, Maka tiadalali
dinamai alcan ' alan itu dengan nana wuj ud; lianya sanya
adalali dinan.ai akan cia dengan nana ^alalat^"^ dan
la shay’, ba^il dan khayali dan sarabl dan jilll
0ua.

Maka apabila adalah Tp.al 'alan itu demikian ~
ya‘ni tiadalali kebilangan keadaannya itu jikalau
kelihatan pada penglihat nata selcalipun - maka tiadalah
menduai wujud IJaqq Ta'ala, Sebab inilah kata nereka

itu bahwa §aq,q Ta'ala dengan 'alain itu esa. Bukan

_ _ prn 4 _ _

maq^ud nereka itu bahwa ' alam dengan £faqq Ta' ala

sewjud dan bersuatu, Kerana itulah kata mereka itu
bahwa 5 a d<l Ta'ala dengan 'alam berlainan pun tiada
dan bersuatu pun tiada, kerana berlainannya dan ber-
suatunya itu menghendaki dua wujud, Hanya sanya
adalah ia milik bagi $ a q.q. Ta'ala.^^

2012. Text corrupt; pegiyamkan .

2013. Text corrupt: dalalat".

2014. Ranlrl's^note onTHae'margin says:

Ya'nr sebab dinamai akan 'alam_itu la
sliay’kerana ia tiada shay’ ^.aqlql pada
tiap-tiap naisu^l-amr dirinya,__tetapi adalah
shay’ pada l"ihaq dijadikan Allah akan dia.

2015 . Ij u t j ,1 ah , pp, 21-22.

811

(vi±i)

Kata V*' ifah Palasiiah. bahwa wujud illlah dan
'alan keduanya qadln kerana [8] ia terbit daripada
wujud Allah dengan ta J thrrnya, tiada dengan ikhtiyar
^aqq Ta'ala; seperti keluar^"^ panas natahari daripada
dhat natahari. Maka tiadalah kuasa matahari nenahani
panasnya; selana ada natahari adalah panasnya.

Denikian lagi selana ada Dhat Allah adalah ’alan;
tiada bercherai dan tiada tanggal daripada Dhat Allah,
daripada azal datang kepada abad berhubimg dan bertemu
selana-lananya, Dan lagi pula katanya bahwa Allah
Ta^ala tiada lcuasa atas segala sesuatu, dan tiada
kuasa Ia nenjadikan sesuatu yang lain daripada [yang]

sudah keluar daripadaNya. Dan tiada Ia berkuasa

_ 2017

pada nengubahkan 'alan yang sudah ada ini. f

2016. Ranlri’s^note:

Ya'nl, keluar 'alan daripada Dhat dengan
kuasa dirinya, tiada dengan dijadikan
$aqq Ta'ala akan dia.

2017. B u.i.iah , pp. 7~8.

812

Appondlx Y

Passagcs of toxts quotcd in Chaptcr
III from Sanzah's Sha‘irs (Cod. Or.

2016, Cod. Or. 337 z iT^oTT Or. 3372,

Lihrary, Univorsity of Lciden)
rcndcred into ronanizcd Halay.

(i)

On the Pixod Esscnces .

Aho segala kamu yang 'bernama taulan!

Puntut ma’rifat pada nongcnal a'yan
Kerana disana sekalian ’arifan
Barang katanya setengah dcngan firman.

A'yan thahitah hukankah shu’un dhatiyyah?
Mengapa pulang dikata wujud 'ilmiyyah!
Tatakala awwal haharu muqahalah
Olehnya janggal sehah lagi mentah.

A’yan thabitah hulcankah §uwari?

Hengapa pulang dikata sifat wahyli
Patakala aiwal haharu taf^Il ’ilni
Olchnya janggal tiada nongetahui.

A’yan thahitah hukankah nahi^yat al-nnnkinat?
Hengapa pulang dikata nusta^Lilat !_
latakala awwal tolah hernana na'lunat
Olehnya janggal tiada nendapat.

A f yan thahitah hulcankah nakhluq?

Mongapa pulang dikata na‘shuq!

Tatakala awwal haharu nashucL
Olohnya janggal lalu tafaruq.

A f yan thahitah hukankah mir’at?

Hcngapa pulang dikata 'adaniyyat!

Tatakala awwal hernana l~airuf f aliyat
Olehnya ^janggal nonjadi ^lalalat.

815

A’yan tliabitah hukankah 1 alan?

Mongapa pulang dikata 'adani
Tatalcala avjwal tclah sudah nutalazan
Olohnya janggal penglihatnya kelan.

A’yan thabitah buliankoh •ashig*?

Mengapa pulang dikata Khaliqi
Tatakala awwal baharu nutalaTj.ig.

Olohnya janggal lalu nufariq.

A'yan thabitah bukankah na^lun?

Mongapa pulang dikata na 1 dumi
Tatakala awwal tolah sudah ternaqsun
Olehnya janggal tiada nafhun.

A' yan thabitah bulcankah faqlr?

Mengapa pulang dikata aniri
Tatakala awal baharu ^ta^ir
Olehnya ganggal nenjadi khasir.

A'yan thabitah bukankah ja’izu*l-vmjud?

Mengapa pulang dikata nuint ani' u^ 1 -wuj ud i
Tatalcala awwal tolah sudah nawjud
Olehnya janggal nonjadi ^uTyud,

A'yan thabitah bulcahkah sh’un thubutl?

Mengapa pulang dikata ' adan naTjujLli
Tatakala avwal sudah nujnall
Olehnya janggal nenjadi Mu't'a*.zili.

A'yan thabitah bulcanlcah 'adam_munkin?

Mengapa pulang dikata 1 adan sakinl
Tatakala awwal tolali nenjadi chornin
Olehnya janggal lalu ngerin.

1 Adan nunkin awvralnya na 1 dun
Disana fnqir sekalion antun

Didalan f ilnu sekaliannya na'lun _ 2018

Itulah nurad wa huwa na * akun aynana kmitun .

2018. 2016 . pp. 55-35. Qur’an 57:4.

814

(ii)

On tlio Doscont of tho Absoluto

Ta 1 ayyun awwal wujacl yang jani*x
Pertana disana nyata Rulj ljafl
Senesta 'alan sana lagi ijnall
Itulali bernana Ij[aglqat Muliannad al-Nabl.

Ta’ayyun tlianl wujud yang tanylzl
Disana terperi sekalian. rul^i
Sonesta ’alan sana taf§Il yang nujmall
Itulali bernana l^aplpat insanl.

Tabayyun tbalitli wujud yang nula^all
Iaitulab anugeraba daripada karimia Ilahl
Senesta ’alan sana_taf§Il fi’ll
Itulab bernana a*yan kbarijl.

Raliasia ini yogya diketaliui
Pada kitn. sekalian yang nenuntuti
Denikianlah kelakuannya tanazsul dan taraqql
Dari sano.lab kita sekalian nenjadi.

Pada kunbinya itu belun berketabuan
Denikianlab nartabat agal pernulaan
Bernana walj.dat tatakala zanan
Itulah ' Asliiq §ifat nenyatakan.

Wa^dat itulab bornana. Kanal Dhatl
Menyatakan sana Rulj. Mu^annad al-Nabl
Tatakala itu bernana Rub I$l.afl
Itulah makota Quraysbl dan ’ArabI.

Walidat itulab gifat yang Keesaan
Henberikan vmjud pada sekalian insan
Mu^I^Nya lengkap pada s ekalian_ z anan
Olebnya itulab tiada la bernakan.

Wabdat itulab yang pertana nyata
DidalanlTya mawjud sekalian rata
Mu£l£Nya lengkap pada sekalian anggota
Donikianlab unpana cbabaya dan pornata.

815

Walj&at itnlah hernana Knnhi Sifat
Tia&a hcrcherai dengan itlaq* Al^a&iyyat
Tanzih &an tashbih disana na'iyyat
Denikianlah sekarang giahir [28] pa&a

ta’ayynnat.

WaT^&at itulah hernana hayang-hayang
Disana nyata Wayang &an Dalang
Mul^iJNya lengkap pa&a sekalian pa&ang
Hushaha&at &isana jangan kepalang.

WaTj&at itulali ycmg pertana awwal
Ijnal &an taf^il sana nujnal
Mu^Li^Nya lengkap pa&a sekalian af'al
Itulah nartahat ugul &an agal.

Wa^&at itulah ^ang pertana__tanaz zul
Ijnal &an taf^il sana naqhul
Muhi^Nya lengkap pa&a sekalian naf’ul
Itulah IJa&iLOai Junjungan Rasul.

Wa^.&at itulah yang pertana^tajalli
Tia&a bercherai &engan Wuju& Mu£laqi
Ijnal &an tafgil &i&alan ’ilni
Itulah nartahat keja&ian Ru£l I$.af i.

Walj&at itulah yang pertana taqayyi& 2019
Disana icjlafat lan yulad. &an lan yali& ^ ^
Pa&a sekalian ta 1 ayyun jangan kau "taqli&
Mangkanya sanpai hernana ta]ri&.

Walj.&at itulah §ifat yang talalyuq
Tanzih &an tashhih sana eluk
Mu£Li£Nya nyata tatakala nasulc
Itulah pertenuan Khaliq &an Makhluq.

Wal^&at itulah sifat yang talazun
Tanzih &an tashhih sana nalzun _
MuTj.i£Nya longap pa&a sekalian na' lun
Itulah j)ertenuan Qasin &an Haqsun.

2019. Qur’an 112:5»

Va£idat itulali sifat yang taqarun
Tanzili dan taslibih sana naqriiii
Ilul^I^Nya lengkap pada sekalian nudabbirun.
Itulah nurad: Wa fl an lu sikun - a fa la

tub s irun . 202CT "

817

(iii)

On tlio Conpassionato

Tulian kita yang ‘bcrnana Qadln

Pada sckalian naldilug torlalu karln

TandaPya q.adir lagi dan T^akln

Menjadikan 'alan daripada al-Ra£nan al-Rahln.

Raljpaan itulali yang bernana §ifat
Tiada ‘bcrchore.i dengan kunhi Dliat
Dhat disana perhinpunan sekalian__' ibarat
Itulah ^.aqlqat yang bernana na J lunat.

Ral^iaan itulah yang bernana wu^ud
Keadaan Tuhan_yang sedia na'bud_
Kenyataan_Islan Na,sranl dan Yahud
Dari Ral^nan itulah sekalian nawgud.

Ma^bud itulah terlalu bayan _ oo21

Pada kedua 'alan kull u yawnin huwa fl shan
Kyat ini daripada BUrat al~Sa^xian
Sekalian 'alan disana Ibayran.

Kta 1 bud itulah yang bernana £aqlq
Sekalian 1 alan didalaimya gharlq
Olelmya itulah sekalian farlq
Pada kunhinya itu tiada beroleh £arlq,

^aqlqat itulah terlalh 'ayan
Pada rupa kita sekalian insan
Aynana tuwallu suatu burl;Lan
fa thanna wa t jliu ? Llah 2022 pada sekalian

nalian.

Insan itu terlalu f all

IJaqIqatnya RaTj.naii yang Malia Baal

A hsanu taqwlnin 2023 itu rabbani

Skan lcenyataan Tuhan yang bernana Sub^anl.

2021, Qur*an 55:29.

2022. Ibid., 2:109.
2025. TEia., 95:4.

818

Sublaaiil itulali terlalu 1 apib
Daripada l ^abli ’ l-warI d.2Q24 pun ia qarlb
Indali sekali qa£Li dan kha^Tb
Denikian hanpir tiada beroleh naglb.

Aho segala kita yang 'ashigl
Ingatkan na'na insanl
Jika sungguh ongkau bangsa ruhanl
Jadikan dirinu akan rupa Suli?anl.

Kenal diri nu hai anak 'alini
Supaya engkau nentiasa salin
Dengan diri nu itu jogya kau qa’in
Itulah ^Taqiqat galat dan ^a’in.

Dirinu itu bernana khalll
ilada bercherai denganrabb [al-]jalll
Jika na*na clirinu ciapat akan dalll
liada bcrguna nadhhdb dan sabll.

Kullu na n 'alayha f an ^ Q ^ ayat nin Rabbihi
Henyatalcan r.ia'na ir.Ti 1 1 ila a g lihi ^OSb
Akan insan yang beroleh tawfiqi
Supaya karan didalan sirru sirrihi.

Situlah wujud sekalian funun_

Tinggallah engkau daripada nal wa’l-banun
Engkaulah J_ashiq terlaiu junun_ _ ooon
Inna li ? Llahi wa ** ^

2024. Ibid., 50:16.

2025. M„ 55:26.

2026. lBTc[. , 89:28.

2027. SBm 2:156. 3374, pp. 13-14.

819

(xv)

On tho Spirit

(a)

Unggas itu yang anat 'burlj.ana
Diannya nontiasa didalan astana
[ 393 _Tenpatn.ya Uernain dibnkit 'pur Slna
Majnun dan Si Laylaadalah disana.

Unggas itu bukannya nuri
Berbunyi ia_sedekala hari
Bernain tanasha_pada sekalian negeri
Denikianlah nurad al-insanu sirrx .

Unggas itu bukannya balan
Nentiasa berbunyi siang dan nalan_
Tenpe.tnya bernain pada sekalian ’alan
Disanalah tanasha nelihat ragan.

Unggas itu tahu berkata-kata
Sarangnya dipadang rata

Tenpatnya bernain pada sekelian anggauta
Ada yang bersalahan, ada yang sekata*

Unggas itu terlalu indah
Olehnya banyak ragan dan ulah
Tenpatnya bernain [didalan] Ka'bah
Pada bukit , Arafat kesudahan nushahadah.

Unggas itu bulcannya nerak
Nentiasa bernain didalan shurga
Kenyataan nu*jisat tldur dan cjaga.

Itulah wujud neliputi rongga.

Unggas itu terlalu pingai
ITentiasa nain dalan naligai
Rupanya elok senpurna bisai
Menyanarkan diri pada sekalian sakai.

Unggas itu bukanaya gagak
Bunyinya terlalu_sangat galak
Tenpa.tnya tanasha pada sekalian awak
Itulah wujud nenyatahan kehendak.

820

Ungsas itu bukannya bayan
Nentiasa bcrbunyi pada sekalian a 1 yan
Tenpatnya tanasba pada sekalian kavfan
Itulali vmjud nenyatakan kclakuan.

Unggas itu bulcamiya burung
Uentiasa berbunyi didalan tanglung
Tenpatnya tanasba pada sekalian lurung
Itulab wujud nenyatakan tulung.

Unggas itu bukanny& Dagbdadl
Nentiasa berbunyi didalan jasadi
Tenpatnya tanaslia [40] pada sokalian fu’adl
Itulab wujud nenyatakan 'abdi.

Unggas itu^yang werub angasnu
Ncntiasa 'asbig. tiada kala jenu
Menjadi dagang lagi ia jaim pnps
Itulab wujud nenyatakan 1 ilnu. d

(b)

Tayru’1-'uryanl unggas sul^anl
Bangsanya Nur’1-RabnanI
Tasblbnya Allab Subb-anl
Gila dan nabok akan Eabbanl.

Unggas itu uorlalu pingai
Warnanya terlalu bisai
Runahnya tiada [69] berbidai
Duduknya da’in dibalik tirai.

Putibnya terlalu suchi
Olebnya itu bernana rub-I
Millatnya terlalu gufl
Ma§£afnya bersurat Kufl.

'Arsb Allali akan pangkalannya
Hablb Allab akan taulannya
Bayt Allah akan sangkarannya
Mengadap Tuban dengan sopannya.

2028. 2016 , pp. 39-40

821

§ufinya 'bul.cannya kain
’l-MaMcah. da ’ in b ernain
1 Ilmmya zaliir dan ba^in
Mcnyenbali Allab terlalu rajin.

Kitab Allab. dipersandangnya
Gbayb Allab akan pandangnya
'Alan Labut akan kandangnya
Pada da*irab Huwa tenpa.t pandangnya.

Dliikr Allali kiri kanannya
Pikir Allab rupa badannya
Sburbat tawl^dd akan ninunnya
Da’in bertenu dengan Tubannya.

Sulubnya terlalu terang
Harinya tiada berpetang
Jalannya terlalu bening
Barang nendapat dia terlalu menang.

Chabayanya tiada berba’il
BaynaBLlah dan bayna’1-'anil
Sbari ' a.tnya terlalu kanil
Barang yang mmgkir nenjadi jah.il .

Jika kau dapat a^al 'ilnunya
Engkaulab yang tertabunya
' Alan nin engkau yang punya
Disana-sini engkau sukunya.

'Ilnunya tiada berbagai-bagai
Ear$Lunya yogya kau pakai
Tinggalkan ibu dan bapai
Menyenbab Tulian jangan kau lalai.

'Ilnunya 'ilnu yang pertana
Madbliabnya nadbbab bernana
Chahayanya cbabaya yang lana^^oa
Kedalan sburga bersana-sana, J

2029. Ibid*, pp. 68-69.

822

(c)

Tayru ’ 1- ’ urymii unggas ruliani_

Didalan kandang l;ia$rat rahnani
Warnanya pingai rupanya gafi
Tenpatnya Kursi yang naha 1 ali.

Sungguh. pun ^uryan bukannya gila
Mengaji Qur’an dongan tartlla
Tenpatnya. nandi sungai Salsabllap^™
Didalan firdaus ra’su Zanja"bila. ^

(d)

Unggas nuri a§alnya ch.ah.aya
Diannya da^in di Kursi Raja
Daripada nurinya faqir dan lcaya
Monjadi insan, Tuhan dan saya.

Kuntu kanzan agal sarangnya
'Alan Laliut “nana padangnya
Terlalu Luas dengan lapangnya
Itulah. kanzan dongan lawangnya.

* Aqlu*l--Ku lli nana bulunya
Q,alan al-iTuIa nana kukunya
Allah Ta 1 ala akan gurunya
01 eh. ituj.ah. tiada jodonya.

Jalal dan Janal nana kakinya
Uuru’1-Awwal_nana j arinya
LawT^ al-MaTj.fu.gi nana hatinjya
Menjadi jawliar dengan $afInya.

Itulah. ATjnad awwal Nabinya
Nur A11 ali_dengan suchinya
Sokalian'alan panchar daripada nurinya
Menjadi langit serta buninya.2031

2030. Ibid., p. 70.

2031. Ib"id ., p, 71.

823

(e)

Unggas Pingai terlaln 1 ashiq
Da*in 'bernain di Kursl Klialig
Bangsanya Ral^nan yang iaPid
Menjadi sul^an terlalu la T iq.

Unggas itu tahu borkata
Sarangnya dipadang rata
Akan wujudnya sekalian nata
Mengenal diri terlalu nyata.

Magrliar Allah. akan rupanya
Asna’ Allah. akan nananya
Mala’ikat akan tenteranya
Akulali \mfil akan katanya.

Sayapnya bernana Purpan

Tubuhnya bersurat Qur’an

Kakinya IJannan dan Mannan

Da’in [733 bertenggcr ditangan Ra^rian.

Ruij. Allab. akan nyavmnya
Sirr Allah akan angganya
Nur Allah nana_matanya
Nur Muhamnad da’in sertanya.

Liqa Allah na.ua r ishqlnya
§awt_Allah akan bunyinya
Ralp.nan-RaTj.In nana liatinya
Menyenbah Tuhan dengan §aflnya.

Buni-langit akan sangkarannya
Makkah-Madinah akan pangkalannya
Bayt Allah nana badannya
Disana bertenu dengan luhannya.

Chahayanya seperti suluh
Bunyinya seperti guruh
Matanya lengkap dengan tubuh
Bulunya da’in sckalian luruh.

Rupanya akan na^Lbubnya
Lakunya akan narghubnya
Bangsanya akan natlubnya
Buraq al-Mi'raj akan narkubnya.

824

‘ Ilr.iu’l-yaqln liana ' ilnunya
' Aynu ’ l-yaqlii liasil talronya
ga.qqu’l-yaqln akan lakunya
MuTj.anr.iad Nabl a^al gurunya.

Sharl'at akan ripinya
yarlgat akan budinya
§aqlqat akan tirainya
Ma’rifat yang wagil olcan isinya.

'l.lar .1 nasut naiaa lianba.nya
Perisai nalakut akan katanya
Duldul jabarut nana kudanya
Menyerang labut akan kerjanya..

Dongarkan hai anak janu, onyo
Unggas itu sekalian kanul

(f)

Ikan Tunggal__bernana fadil
Dengan air da’in ia_wasil
’ Isliglnya terlalu kanil
Didalan Laut tiada bersahil.

Ikan itu terlalu__' all

[873 Bangsanya Nur al-Eal^nanl

Angganya rupa insanl

Da’in bernain di laut baql.

Bisni’Llah akan nananya
Huh Allah akan nyo.wanya
Wajh Allah akan nulcanya
£ahir dan ba£in sertanya.

Nur Allah nana bapainya
Khalagat Allah akau salrainya
Raja Sulaynan akan pawainya
Da*in berbunyi dalan balainya.

2032. Ibid ., pp. 72-73.

825

Enpat bangsa akan itunya
Sn nnun . b nlgr.ni n. 2055 akan tipunya
ICerja lillali yang ditirunya
Mcngenal Allali dengan 'bisunya.

Eana ’ fi *Llala akan sucliinya
Innl ana’Llah akan hunyinya
Menalcai dmiya akan ruginya
Ra^likan nati da ’ in pujinya.

Tarku ’ 1 ~ dunya__ akan 1 ab anya
Mcnuntut dunya akan naranya
*Abdu’ l-Wal^id asal nananya
Da’in ”Ana’1-Haqqi” akan katanya.

ICerjanya nabok dan J|_ashiq
’Ilnmiya senpurna fa’iq
Menchari air terlalu sadiq
Mdalan Laut bernana Khaliq.

Ikan itu terlalu zahir
Olehnya. da’in didalan air
Sungguh pun ia terlalu hanyirp^^,
Wasilnya da’in di Laut halir. ^

2055. Qur’an 2:18; 1?1; 6:59.
2034. Ihid., pp. 86-87.

826

(v)

On Gnosis

Aho sogala kita unnat Nabli
Akan na'rifat Allali yogya diketaliui
Korana na'rifat itu pada sekalian wall
Mulianya sangat torlalu qawl.

Ma'rifat itu yang_t jrlalu gabul
Dengan Mahbubnu da*in berodeli wugul
Pakaian Mahbub yang bernana Rasul_
CDerlalu jaula daripada g ulunan ,jaiiul . ^

Mara t i a ’ 1-bah.rayni yaltagiyan _ 20^56

Bayna buna barzakhun 1 a yabghiyan . ^

Ba^rayn itu torlalu 'ajlb

Barzakh diantaranya bi Nuri’l-Hablb

Olohnya zahir torlalu garlb

ICelihatan jauh pada sekalian [66] gharlb.

Ba^rayn itulah na'nanya dalan
Menyatakan pertenuan Tuhan dan 'alan
Inilah rahasia Rabl yang Khatan
Menyalakan 1 Ashiq tiada ia padan.

Ba^irayn itu tiada bortating
Airnya suchi terlalu hening
Bukan dinata hidung dan kening
Jangan dipandang disana peningi

Erti qaba gawsayni aw adna
Pertenuan hanba dan Tuhan yang A'la
Pada na kadhaba 1 l~fu’adu na ra*a
Tiada"T~agi~ lain v aTa na yura . 8037

2035- Qur’an 33:72.

2036. Ibid., 55:19-20.
2037- TBU., 53:9, 11-12.

827

Qaba_qawsayni itu suatu tantb.il
Ma'nanja ' ali tiribaiignja tbagil
Ba^rayn didalannya sonpurm janil
Orang nongetabni dia terlalu. qalil.

Orang qaba qawsayni itu soperti kandang
Tali diantaranya bukannya benang
Barzakb nananya disana torbentang
Ketiganya wal^id yogya kau pandang.

Tuban kita itu tiada bornakan
Jabirbya nyata dengan rupa insan
Man 1 arafa nafsabu suatu burlian _ 2058

Fa qad *arafa rabbabu terlalu bayan.^ 2

2 °5 8 - 2016, pp. 65-66.

See also ibid., pp. 67-68.

Appendix VI

jgaosimile oi' th.e text of gamaah^s
Ood. Or. 7291 (III) ,
Library, Uniyersity o£ Leiden .

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Appendix VII

Alplmbetioal Index of the Semantic
Yocalpulary in gamzah*B mystical system .

Note. The iollowing Index is comprehensive, although
it £s hy no means exhaustive. The identiiication of
the key words as such has heen made possihle through
analysis of the semantic fields evident in the prose
works here treated, and in comparison with the verses -
where the same key words play similar roles - the
former have heen the hasis for the formulation of
a semantic ’system' in 9amzah's writings on mysticism.
The numerals preceded hy the capital letters A, S,

M or SH set against each word refer to the page
numhers pf the various Malay manuscripts: A = Asrar;

S * Sharah •, M = Muntahr and SH = Sha* ir(2016 ).

'Abd

A

851

' Abid
A'bud
Ada

'Adam (tiada)
'Adam (al~Malp.$L)
Af'al (perbuatan)

Abad (esa)

A^wal [sing. £lo.1]
Ikhir

A'lam ('ilm)

' Slam

A67.

S13.

A29.

A18,

A20,

A22,

A23,

A25,

A26,

A28,

A30,

A31,

A32,

A34,

A36,

A37,

A38,

A39,

A42,

A45,

A46,

A47,

A49,

A53,

A56,

A60,

A61,

A62,

A63,

A67,

A73;

S2, A5» S7, SIO, Sl3, 316
S17, S18, S20, S22, S24;
Mlll, M112, M113, M114,
M115» M117» M118, M120,
M121, M122, M123, M126,
M127, M128, M129.

*

M126.

SH35.

A49, A53, A59, A72,
A73, A76;

S6, SIO, S21, S23;
M121.

A51, S16, M121.
( p e r t inghali) S 8.

A23, A28, A46, A52, A55,
A57, A59, A60;

Sll, S113; M121.

M124,

A19, A22, A25» A29, A31,

A35, A39, A40, A43, A46,

A47, A49, A50, A52, A53,

A54, A55, A58, A59, A61,

A62, A73, A74;

69, SIO, S13, S16, S18,
S20;

M112, 11114, M115, M116,
M122, M127, M128, M129.

852

'Slam kablr
’Alam §aghlr
'Ilim

1 Alim
'Aliyy

Allah

Smana (Iman)

Ar:a (titah)

Anius [sing. nafs ,] (diri)
lql (huddi)

'Aglu^l-Kulll
Aqwal [sing. qawl] (Itata)

A47.

A47.

A19,

A22,

A24,

A27,

A28,

A33,

A36,

A41,

A42,

A45,

A57,

A58;

S15»

S16,

S18,

S19;

M123

*

A18,

A27,

A32,

A35.

A19?

A44,

A48;

M120

0

A16,

A17,

A19,

A20,

A21,

A22,

A23,

A24,

A25,

A26,

A27,

A29,

A31,

A32,

A33,

A34,

A35,

A36,

A37,

A38,

A40,

A42,

A43,

A44,

A46,

A47,

A48,

A49,

A50,

A51,

A52,

A53,

A54,

A55,

A56,

A58,

A60,

A61,

A62,

A63,

A64,

A65,

A67,

A68,

A69,

A74,

A75,

A76,

A79,

A80;

Sl, i

32, S3, S4

, S5,

S6,

S7, i

S8, S9, SIO, Sll, S12

S13,

S14,

S15,

S16,

S17,

S18,

S19,

S20,

S21,

S22,

S24,

S25,

S26;

MllO, Mlll, M115» M114,
M115, M116, M117» M118,
M120, M121, M122, M124,
M125, M127» M128.

S6.

A30, A55, A64, A80;

S17.

S13»

A41, A62; S23; M117.
A41.

S3.

853

Arada C‘berkchendak)
Aradna

'Arafa (mengenal)

1 Arafna
• Arsli
Agal

1 Astiaqa
’ As'hiq_

A§ll

Asma ’

Athar [sing. athar]

Awwal

’Ayn [pl. a'yan]

'Ayn al-l r aqrn
A'yan khari,ji

A50, A35; S17.
A32.

A57 » A63» A67;

S19, SIO;

Mlll, M112, M113, M114,
M116, M117, M120, M121,
M122, M124, M125, M128.

A54, S15o

A22, A39, A47, A53.

A33, A35, A39, A41, A43,

A44, A 52 , A53, A62, A?2, A77;
S17;

M119, M123; M125, M130.

S23.

(hekas)

A28,

A56,

A57,

A67,

A70;

S25;

M123

*

A24,

A32,

A36,

A37,

co

A43,

A45,

A53,

A57;

M128

, M130.

A17,

A22,

A49,

A59,

A72,

A73,

A76.

A19,

A49,

A 50 ,

A51,

A52,

A53,

A59,

A72,

A73,

A76;

M121

•

A23,

A27,

A28,

A34,

A41,

A46,

A52,

A55,

A59,

A60;

M113

, M121.

A24,

A29,

A43,

A68;

SIO,

S19;

M116, M117, M120, M123, M128.
M130.

SH27.

A 1 yanu’ 1-tb.abitab.
AzTz
1 Azm

Baqa’ (kekal)

Baql (baqa’)
Barzalcb.

BagTr

Ba£in

Batanta (ba^in)
Bayan (menyatakan)

Bayyana (nyata)
Bekas ( athar )
Beraia’al
Berabi ( 1 isbg )

Berabikan

Berakbir

Berawwal

854

S15? S16.

139, S21, M121.

A28.

B

S9,

S14;

M114.

A19,

A45,

A49.

A40 •

A18,

A24,

A27,

A33,

A34,

A37i

S19.

A28,

A30,

A51,

A52, A55,

A58,

A59,

A62,

A69, A74,

A80;

S9,

S17;

M113

, M121.

M117

•

S3,

S6, S8, Sll, S14,

S19,

S23.

A46.

A49.

A76, SIO.

A28, a40, A60, A63, A65,
A72;

Sl, S4, S6, S9, S19, S21,
S23, S24, S25, S26;

M115, M121, M123, 10.25,
M126, M129*

M115, M125*

A23 •

A23*

855

Berbud&i
Beriklit iyar
Ber'ilmu
Berkata
Berkawn

Berkehendak ( arada )
Berma'lum
Berma*rifat

Bernama

Bernyawa
Berpengetahuan
Berpenglihat
Berqudrat
Bertemu (wagil)

Berupa

A69, S25, M117.

A45.

A22.

A50, A52, A55, S17.

A27.

A29, A50, A55, S17, M121.

A45, A58.

A16, A60, A69;

S2, S4, S7, S9, S15.

A16,

A18,

A19,

A24,

A27,

A28,

A59,

A40,

A48,

A51,

A57,

A58,

A66,

A77;

S16,

S19.

A69,

M125.

A57,

A58,

A45.

A55.

A51,

SIO.

j^26 ,

A28,

A55,

A62,

A63,

A66,

A71,

A72,

A75,

A74, A80

Sll;

M118

(yulqa),

M123,

M127

, M129

1.

A16,

A58,

A66,

A77;

Sll,

M123.

A76.

A71.

Bergifat

Bersuatu

Berwujud

A25, A50, A45, A46, A61,
A67, A76, A77;

SIO, S16, S25.

856

Bu&di (*agl)

kl6, A78; S6 3 S15, S23,
S24, S25-

Buka (kaslii)

,143.

C

Chahaya (nur)

A19,

,125,

,141,

i43,

A44)

A51,

,149,

,170;

si5;

M112

, M114, M121.

CTaahaya Muhanmiad

iihl ,

,142.

D

Dahulu (awwal)

A28,

,145,

A49,

M115

•

Dhat

A18,

A20,

A22,

A25,

A24,

A25,

,126,

,128,

A51,

A52,

A54

A5 6,

,158,

„40,

i,42,

A45,

,148

A49,

A50,

A55,

,154,

A55,

,158

A62,

,166,

A70,

A72,

A73,

,174

A75»

A76,

A77;

S12,

S15,

S14,

S15,

S16,

S17

S18,

S19,

S20,

S21,

S22:

M114

, M115, M118, M121,

M122

M126

(ada)

, M128.

Diadakan

si?.

S18.

Diherahikan

,128,

S25,

M125

•

Diislamlcan

A59,

S20.

Dijadikan

A371

A58,

A59,

,144,

,177;

S4, i

S15, S18, ;

S20, ,

S21,

S22.

D ika s ihi (^uhh )

S5.

Dikehendaki (khwast)

,129.

Dikeluarkan (kharaia, i t jad)

S21.

Dikenal

,121,

A29,

A55,

A65,

A7l;

S2, :

M116.

Dikenali

,121.

857

Diketahui

A17, A20, A21, A22, A25,

A60, A61, .-62, A68, A71;
lil29*

Dln (Agama)

A68, A74.

Dinaiikan

A74.

Dinamai

A21, A24, n25, **34, A41,

A52, A58, A68, A79;

S3, S14, S15, S16, S18.

Dinyatakan

A46.

Dinding (h-idah)

A71, A72, A75, A74, A75;

M112 (aslar), M126, M128.

Diperoleh (wajada)

Sl.

Dirasa

M129*

Diri (nafs)

A19, A27, A28, A30, A33,

A53, A57, A63, A65, A74;

S2, S3, S9, SIO, S19;

M112, Mlll, M114, M121, M128

Diri (nafs)

A30, A57, A61, A65, A67,

A68, A70, A71, A73, A74;

S5, S6, S9, SIO, S13, S16,
S24, S25;

M112.

Disembah.

A67, A69, A70; M124.

Ditakh^I^kan

A40, A47.

Ditiadakan

S17.

Di z.ahirkan

m

4*40 .

858

E

Esa (a'i^ad » Wai ^id )

E

Ean

Pana’ (lenyap - hapus)

Faqir

Gerak ( idhn = hendak)

Ghayb (lenyap)

Ghayr (Allah)

Guru

II

Haba

Hablb (kekasih)

^adith

ga^Lir

£[a£rat

A21, A25, A27? A28, A43,

A49, A51, A64, A6?, A70,

A71, A72, A75;

S4, SIO, Sll;

M112, M113, M114, M117,

M120, M121, M121, M127, M150

S18.

A20, A63, A67, A68, A70,

A71, A72, A73, A77;

gq 811*

M114, M126, M129*

A39, A63, A64, A68;

Sl, S24;

M125, M127, M128, M129.

A68, M122, M127, M129, M130.

M120.

M116, M119, M124, M126*
A23, A55, A67, S19.

A16, Sl, S2.

M121.

S24, M120.

A30, A35, A37, A45.
A45, M126.

M118.

859

^aklm

Hapus (fana’)

A18,

A19,

A22,

A38,

A39

A58,

A59.

A20,

A 67,

A72,

A73,

A74

A75,

S14.

?aqq

A75» S14, S19, S20, 826,
M115, M116, H118, H121,
H124, H127.

$aqlqat A18, A20, A21, A25» A26,

A56, A58, A40» A47, A48,

A54, A55» A67, A69, A70,

A61, A75, A76, A77, A78,

A79, A80;

S2, S5, S5, S6, S7, S8, S9,
S18, S25;

H112, M115, M114, M116, M119,
H121, M123, M127.

5aqlqat Mul^ammad

A18,

A40,

A41,

A43.

5aqlqatu’1-Ashya’

S15.

3Jaqq al~YaqIn

H130

•

§[aqqan (Sebenar-benar)

A67,

A76,

S15.

5aqlql

A25,

A32,

A52,

A77.

Hati (qalb) (dil)

A16,

A20,

A25,

A26,

A62,

A65;

S2,

S4, S9,

S21,

M122

•

Hawa (bati) nafsu

S3,

S25 (b. nafsu).

^tawl

A44,

M120

•

]Jayy (bidup)

A18,

xj.24 ,

A27,

A34,

A41,

S19.

Hendak

A29,

A30,

A31,

A37, A38,

A39,

A46,

A61,

A63, A68,

A70,

* 7 b •

•iOb f (J

Sl,

S16, i

317,

S18, S23,

S24;

M122, M123, M128, M129.

860

Hijab (dinding)

A64,

;,65, i.66 , ;,7o, :,7ij

-72,

S9;

M116

-75» A74, A79;

, 11119, 11126, 11128.

JJikmat

ii.22 y

;,54, A58, :,59; S22.

]Juruf

S26 .

5uruf ('nliyat)

-•-36,

mi7.

Huv/a

-122,

A25, A48, M117.

Idhn (firman = kehendak; gerak) A44, S22, H120.

Ikhtiyar

A45,

A46.

Ilmu al-Yaqin

M150

&

tman

A44,

S4,

S6, S20, S21, S25

Insan

A56,

M127

•

Iradah

A18,

A24,

A29,

A54,

A57,

A48,

^59,

A77;

S19,

S22;

11126

■

’Ilmu

A18,

A24,

A25,

A27,

A28,

A29,

A50,

A51,

A32,

A55,

A54,

A55,

A56,

A57,

A58,

A40,

A41,

A42,

A45»

A45,

A46,

A52,

A59,

A76,

A79;

Sl, .

S12,

S15, i

S18,

S21,

S22,

S26;

rn.ii

, M125.

Isti'dad (agll)

A18,

^29,

A52,

A54,

A55,

A56,

A57,

-58,

A59,

A45,

,,45,

A46,

A55;

S16,

S21,

S22.

861

Islam

(Muslim)

A16, A20, A21, A37, AJ8,
A40, A44, A53, A54, A59,
A74; SIO, Sl, S20, 321;
M115.

Islam

(dln)

A74.

1 Ishq

A28, A40, A715 823;

M123, M126, Iil 28.

Ism

;.48, S21

Ithbat (mengesakan)

S9.

1 Ibadat

Jadi

Jadikan
Jabbar
J alal

Jamal

Jan (nyawa)

Kalam

Kamal

Kamil

J

Ii

A59» A?4, S2, S6, S13, S21.

j.i.19,

A24,

A26,

A27,

A30

A32,

A34,

A35,

A39,

A42

A49,

A65;

S16,

A17,

S22

M116

, M126.

S6.

A59.

A18,

A38,

A45,

A46,

A47

A58,

A53;

S20,

S21,

S23

M119

*

A19,

A38,

A45,

A48,

A53

S20,

S21,

S23;

M119

•

A72,

11114

«

A18,

A27,

A31,

A32, A34

■.•‘•37,

A47,

A59;

S19.

A18,

A38,

A44,

A45;

S20,

S22;

MH9.

9

A65,

A66,

S9.

862

Kana (dalmlu)

Kanz Makh.fi

Karlm

Kashf

Kashf al~Kashf
Kasih (Tjubb)

Kekasih
Kata ( kalam )

Kawn

Keadaan

Kebakticin

Kehendak

Kekasih (^ubb)
Kelengkapan ( isti 1 dad )
Kemudian ( akhir )

Kenal ( ma [ rifah )

Kekal ( baga *)

Kelakuan

Kenyataan

Ketahuan

K26, K36, S24, 11111, M121.
129, 130, 11125, M127.

159.

123, 143, 168.

176 .

86, S9.

510.

124, 132, S3.

M128 (kawnayn).

119, 126, 158, 154, 161;

818; MH7, M120, M121,

S19, M124.

132, 136, 144, 146, 164,

170; S3, S4, S22, S23, S25;
M122, M126.

S24, 11114, M120, M122, M129.
135.

129, 149, M113, M121,

116, 123, 124, 155, 167,

176; S9, S15 (kenali).

511, M114, M128.

138, 149, 159, 160, 172;

S18, M121.

128, 149, S14, S20, M117.
M121.

863

Ketahui

lOiadim

Hialaq.a (khalagtu)

Khall

Khaliq

Khalq

Kha^s

Khidmat

Khuliqa (jahir)

Kuasa ( gudrat )

Ku^ adlkan ( khalagtu )

Kukenal

Kun (jadi)

Kunhi

Kuntu Kanzan
Kuntum (ada)

Kursl

Kusembah

1

116, 136, Sl, S2, S3, S6,

S8, Sll, S14, S19» S23; MllO

119, 167, 170.

141, 142, 146;

S19; M120.

119, 150.

122, 134, 135,

515, M116.

MU2.

116.

135.

131, 144,

142, 148, S2.

155, 176, S15,

130, 132, 134,

516, S17.

126, 149, 154,

170, S2, Mlll.

156; S5, S13, S24; M112,
M117.

122, 139, 153.

129.

Sl, S18,

174; Sll, S14

159;

155; S14,

11127.
149.

Lahut

Lalu (jadi)
La£lf

S21, 823, 11119.

864

Law£ (al ~MaTp.fuz )

1,41,

S8.

Lengkap

L16,

AIS,

A30,

A34,

-•-43,

L.50 s

A51,

A61;

S13,

S14,

S20;

M119

•

Lenyap

-133,

A49,

A54,

A55,

A6?,

A68,

A71,

A74;

S3, i

S14,

817,

S18;

M114

, M126, M128.

M

Mabok (maliw)

A75,

A79,

S25,

S26.

Ma 1 dum

SH35

•

Magblubu’I-9S1

S26.

Mab.aLbah (kasib.)

A71,

M128

•

Mahatinggi (aliyy)

A44,

A48.

Ma£.kum

Al$,

•**58,

A59.

Mahu

A73,

S23.

Majjiw (mahok)

A65,

A75,

A79,

M127

•

Makhdum

A19,

A66 •

Makhluq (pl. makhluqat)

A19,

J.J2.2 ,

A31,

4.J.32,

A33,

A34,

A35,

A37,

A45,

ax46,

A47,

A48,

A50,

A52,

A53,

A54

A55,

A61,

A64,

A72,

A74;

S4, i

310, ,

Sll,

B13, i

314,

S21;

M125

•

Ma'lum (pl. ma'lumat)

A18,

A19,

A27,

A28,

A36,

A41,

A42,

A43,

A45,

A57,

A58;

S15,

S16,

S18.

Ma 1 lumat

A18,

-*27,

A29,

A30,

A31,

A32,

A33,

A34,

A37,

A38,

A39

a^.41,

A43,

A45,

A54;

S22.

865

Ma'nawl

S17.

Manusia

M128.

Magam

A70.

Maqsum

ii.19) A58.

Ma*rifat

116, 117, A23» 126, 150,

154, 160, A62, 165) 166,

168, 171, 175) 176, ;*78,

179) 180;

Sl, S2, S3, S9> Sll, S13
S15, S20; M128.

Martabat

M122.

Ma'ruf (yang mengenal)

171.

Ma ’ sb.uq

128, 156, 170, M123.

Mata ('ayn semata)

160, 168, S10.

Mawjud

131, 133) 150, S18.

Majhar

M119.

Meliputi (muh-It)

S12, M112.

Melenyapkan

167.

Mengadalcan (abraza)

138, S15, S23.

Mengasih (mahabbah)

171, S5.

Menghendaki

M126.

Mengeliling (Tp.awl)

M120.

Mengenal

116, 121, 124, 157, 163,
168, 171, 178, 178;

S2, S9, S10, S19;

Mlll, M113, Mlll, M116,
M117» M124, M125, M128.

866

Hengetalmi

;,21, 122, 143, 178;

S12, S13; H114, H116,
HH7, H124.

Hengesakan

S9.

Hengithbatkan

S25.

Hendindingi

Hlll.

Henjadi

119, 126, 129» 130, 132,

134, 135, 138, 141, 148,

152, 155» 155, 164, 165,

170, 171, 172, 173;

S17, S20, S23, S24, S25;

H119, H127.

Hen t i adikan (khalaga)

116, 119» 122, 131, 137,

„39» aj.40, 144, 147, 152,

154, 158; S18, S19; H120

Henaiikan

174, S25*

Henamai

S15.

Herasa

H129.

Herasai

S14.

Henimiiiklcan (taoalli-
menyatakan)

H122.

Henurutkan (murld)

118, 136, 143.

Henyatakan

117; Sl, S3, S6, S8,

Sll, S14, S19, S23*

He ny ekutukan (shirk)

M128.

Henyembah

117, 120, 122, 167, 169,
170; S2, S3; H115, H123»
H124.

Henyerah (tawakkal)

S6, S25.

Henyerupai

H112.

86 ?

Menjahirlcan

Mubln

Mu^Lill

Mu£.dath

Mu£i$

Mu'i z z

Mumkin al-wujud
Mu’min

Munkashiiun (hashf)

Muntahl
Muqahalah
Murld (iradah)

Mushahadali (shuhud)

Mushrik (menduakan)

'Mustatir (istar = dinding)

Muta’ayyin

Mutakallim

Mu£laq

Muwafaqat

Musahir

S3.

h59, S21, S22.

Sll.

M114.

A59, S21, S23, M119.

S17.

A67? M112.

M123.

A73.

M129.

A18, A24, A27, A29, S19.
M129.

A57, A67, M123, M125, M128.
M117.

S16,

A24.

A62, A63.

A46, Sll, S21, S22.

A35.

868

N

Nama (ism - asma’)

&16, .117, A19, A20, A21,

A22, A23, A24, A25, A2?»

A33, A28, A39, A40, A41,

A44, A47, A48, A57, A58,

A66, A67, A70, A77, A78;

S9, S16, S2, S21;

M112, M113, M119, M130.

Nyata

A16, A22, A27, A28, A29,

A34, A40, A49, A52;

S3» Sll, S15; M113, M121,
M124, M128.

ITyawa (r% - ^an)

A16, A34, A35, A42, A72;

S16, S25; M114, M126.

Nur (chahaya)

A41, S15, S16, M121.

Uafl (menia&akan S9)

A19, A66, A74.

Faf asu’ 1-Ealj.man

A47.

Nafs

A57, A63, A65, S6, SIO, S19,
Mlll, M112, M113, M114, M116
M117, M120, M121, M122, M126

Nafs al~Mu£ma’innah

M125.

P

Pan&ang (shuhu&)

A61.

Pengetahuan ( 1 ilm)

.j.40.

Penglihat (hagar)

A24, A25, A77.

Penengar (sami')

A24, A77.

Perhimpunan Segala Bu&di

A41.

Perkataan

A33.

Pertama (awwal)

M121.

Pertemuan (wugul)

M123.

-• 869

Q

Qadlm

A18,

uj.32 5

A47,
Sll,
M112

423, 431,
435, .137,
A48;

S19, S18,

, M115.

433, 434,
438, 446,

S21, S22;

Qadlr

A18,

43 1 .

Aadir

A24,

427.

Qahhar

459,

S21,

S22,

M119.

Qalam

n41.

Qalam (al-A’la)

A41.

Qasim

A19,

A 58 *

Qawl

A32,

434,

435,

S16.

Qadrat

ixl8 ■)

A59,

424,

477,

431,
S19,

h.34, ii48,
S22.

Quwwat (kuasa)

A44,

463,

S21,

M120, M122

R

Ralilm

A18,

459,

419,

Sl,

439,

MllO.

^-40, 448,

Ra^iman

A18,

A48,

MllO

439,
452,

*

A40,
459,

446, 447,
Sl, S19,

Ra^imat

A40,

447,

448,

452 , SIO.

Rahasia (sirr)

457,

311,

S26,

M128.

Rasa

419,

M123

453, 466,

, M129.

M119,

Raziq

434.

Ruli (pl. arv7ah - nyawa)

A41,

A42,

M114

, M121.

870

Ru£l Hayawani
Ru£l I$afl
PiUTj. Insana
Ru£l Rabatl
Rupa (s urat )

Rusum

§alat (s emtahyang)

iSamad

Saml'

Satu (ahad - esa)
Sehenarnya (t-a qq )
Sekehendak
Semata ( 1 ayn )

Sembah

Sempurna ( kamil )

S15.

R41, S15, S16.

S15.

S15.

A18,

419,

A26,

427,

A29,

457,

A41,

A43,

A47,

A52,

455,

458,

^ 59 )

A62,

A63,

A66,

470,

A77.

478;

S18, SI 95 M112, M113, M114,
M116, MH7 ( shakl) .

.19, A59, 460

s

M124.

S12.

A18,

424,

427,

432,

434,

437,

S19.

471,

472.

MH5

»

464,

S20.

422,

424,

426,

427,

429,

436,

443,

453,

470,

475,

S16.

421,

422

416,

418,

421,

423,

424,

431,

434,

435,

438,

439,

j.i.44,

455,

460,

465,

466,

468,

475,

476,

478,

479 1

Sl, i

S2, S4, S5

, SS,

89,

871

Sendiri

A22, A24, A25, A52, A61,
A64, A67; S4, S16, S17,
S22, S25; M114, M116.

Sernpa

S4, M125.

Sha } a (hendak)

A45.

Shahid

M129.

Shakk

A51, S 6 , M119, M150.

Sha’u

A75, S18, M115, M121

Sharika

M118.

Sharl f at

A 20 , A24, A25, A51, A40,
A45, A44, A45, A47, A52,
A65, A64, A 68 , A75, A78,
a 70 /.«o■

S2, S3, S4, S5, S 6 , S7;
M114.

Shay’ (suatu) Cashya’ pl.]

A26, A28, A29, A50, A32,
A35, A48, A 50 , A61, A69,
;x78; Sl, S4, S12, S14,
S17J MllO, Mlll, M112,
M114, M116, M128.

Shirk

A63, A67, S 20 , S25, M119

Shirk al-KhafI

A61.

Shuhud

A19, A61, A62; S15, M129

Shu 5 un (sing. sha’n)

A19, A28, A34, A36, A49,
A58, A59, A60, A?2, A? 8 ;
S18, S 22 , S23*

§ifat

A17, A18, A19, A22, A23,

A24, ;x27, A33, A34, A38,

A45, A48, A49, A51, A55,

A59, A53, A 72 , ;x73, A76;

S 12 , S16, S19, S 20 , S23,

S25; M121, M122, M125,
M127, M128, M129*

K120.

§irat al-»Mustaqim
Sirr (rahasia)

Suatu ( 1 ayn - shay 5 )

§urat (rupa)

Suwari

§uwaru’1-’Ilmiyyah

T

Ta * ayyun
Ta 'hudu

Tafrld (tunggal)

Tahu

Tajalliyat (kenyataan)
Tajrad (tinggal)

Takhassus

Takhsls

Tanggal

Taqulu

'parigat

Tasha’a (sha’a)

Tasllm (menyerah diri)
Tawakkal (menyerah)

A435, -156; Sll, M121,
11125, M127.

M120.

S18, S19, M114.

S17.

S15.

S15, 816.

S5.

S25.

119,

123,

124,

127 ,

134

135,

149,

160,

161,

165

167,

171,

172 ;

Sl,

S19;

M1231

, M126.

S14,

S19;

M122 <

j

S25.

148.

A4?.

173.

S17*

.178, 179, 180; S2, S5,
S5, S6, S7.

M121.

174.

S6, 88.

873

Tawflq S21.

Terbunyi (‘batin or makb.fi) 228, 229, 230, 251, 252;

M113, M117, M119, M121,
M125.

Terdinding M118.

Tiada ( 1 adam)

267,

S17,

318.

Tiada nyata

S15-

Tinggal (tajrld)

ro

VJ1

D

Titab (amr)

230 ,

235,

259,

S17.

Tuban (Rabb)

216,

217,

218,

219,

221 ,

222 ,

223,

j.j.24 ,

228,

229,

235,

244,

248,

254,

256,

257,

Ua 60 n

261,

263,

262,

265,

267,

268,

270 ,

273,

279;

S2,

S8, S10, S14, S18

S19,

325;

Mlll

, M112, M114

M116, M117, M120, M122,

M124, M125, M127, M128, M130.

S5.

249, 39, 325.

u

259«.

229, 230, 82.

S23.

w

M118.

243, 316, M123 (suatu).

1.25, 252, 261, 262, 277.

Tul?.ibbu

Tunggal ( tafrid )

Ugabari. ( rusum )

U 1 rafa

'Usbiqa (*isbq)

Wabdabu
Wab.id (esa)

Wabml

Wajada (diperoleb)

81

8?4

Wajh (muka - dhat) 450, S10, Sll, 817, S18;

M114, M118, M121, M125, M128.

Waoibu’l-wuaud A24, 125, S17.

Wagal 128, 157, M117, M124,

11125, M127.

Wasil 120, 169, 170, 171, 178,

179; M129, M130.

Wijdan (being opposed to M126.

not-being ada )

Wis al

171,

M130

*

Wujud

119,

125,

^ilO,

146,

147

152,

155,

155,

156,

158

160,

161,

162,

165,

166

170;

S9. ■

S12,

S15,

S16,

S17, S18; M115, M118 (ada),
M122, M126, M128,

Wujud £aqlql

Y

125.

Yabqa (baql) kekal

M128.

Ya’budu ('abd)

Sl.

Yaqln (nyata)

122, 168, 176, M130,

Yawm (hari - sekejap mata)

149, 159.

Yuhyi

134.

Yumlt

Z

134.

Jahara (nyata)

M128,

£ahir

125, 128, 130, 135, 142,

151, 152, 155, 158, 159,

162, 169, 174, 180; S9,

S17; M121, M123, M127.

Zuhur 159, M121,

I Manuscripts

Anonymous:

al-Balyani, * A:

Fakb.ru’ l~Dln, K:

Fangurl, $:

17tb. century Malay tracts on §ufism,
Marsden Collection no. 11648,
Library, S.O.^.S., University of
London.

Kitabu’l-L«jwibah. hrabic Catalogue
no. DCCCCLXXXI, ADD. 16859;
Supplementary Catalogue No. 245: X,
Or. 5684, British. Museum, London.

Kitah Mukhta g ar , Cod, Or. 1?12,
Lihrary. University of Leiden.

hsraru’1-- ^KriLln fl bayan : llm
al~S uluk waH. -TawhidT " Cod. ‘Or.
'7291 Cl)7 Library, University of
Leiden.

Al-Muntahi , Cod. Or. 7291(111)?
Library, tJniversity of Leiden;
Javanese translations. Cod. Or.
5716(2) and Cod. Or. 7736; Malay
fragment, Cod. Or. 1952, Library,
University of Leiden.

Sharabu’1~* Kshigin , Cod. Or. 2016;
anoWer ilalay version: Zinatu’l-
Muwah bidin, Cod. Or. 7291(1£),
ETbrary, University of Leiden.

Sha ’ir J awl fa s al fi bayan ^llm
al-Sululc wa.’l~Tawhid, CJocH Or.

£016; Cod. Or. 33727 Cod. Or.

5574, Library, University of Leiden.

Sha'ir Perahu , Cod. Or. 537^-?
Library, tTniversity of Leiden.

Sha 1 ir Dagang , Cod. Or. 5374,
Library, University of Leiden.

876

al-Ghazzali, M;

al-Ranlri, N:

Ahdel-Kader •) jLJ. U
i J\ -pT *PT * I * •

a-^-L 111 ) j.j. 9 ij. •

Afnan, S.M:

A1isjahbana, S.

Short poem (untitled) with Persian
commentaryj^attrihuted by Hamzah
to al-Ghazzali, Arahic Gatalogue
no. DCCCLXiCXI, unnumhered and not
entered in the list, pp. 354v. -
361r., Harley Or. 54-90, British
Museum, London.

g u t j ,iatu* 1 ~giddig l i daf 'jPl-gindig ,
Maicwell Collection No. 93» Lihrary,
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Tihyan fi Ma 1 rifati*1-Adyan , Cod.

Or'; T29l ,.Lihrary,' University of

Leiden.

J awahiru*!-'Ulum fi Kashli^l-Ma^lum ,
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Lihrary, S.O.A.S., University of
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II Puhlished Work s

The life, personality and writings
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The mystical philosophy of Muhyid
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Philosophical terminology in Arahlo
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Puisi Lama , Djakarta, 1954-.

Yalues as i ntegrating forces in
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Indonesia^s social and cultural
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877

ibnu’1-*Arabl, M

Arberry , d.,u e J •
Aristotle:

al~Asb'arI, A.H:

'Atjar, F:

al-Attas, S.M.H:

al-Baghdadl, A.Q

Balai Pustaka:

Pusus^l-Hikam, edited by A. 'A.

TAfif*£~, Cairo, 19^6, 2v. in 1.

Sufism, London, 1950.

Pletaphysica , translated into English
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The theology of al-Ash'arI containing
the Kit abi TlALiima 1 and the Risalatu’1-
Istih s ani*1-Khawd f! 1 Ilmi l 1-Kalam ,
l:ransTated into English by R.J.
McCarthy, Beyrouth, 1953*

Tadhkiratu’1-Awliya ’, edited and
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1905-1907, 2v.

T he conference of the birds , trans1ated
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Some aspects of g ufism as understoo d
and practised among' 'bhe Kalays .
Singapore, 1^63.

Wote on the opening of rela t ions
between China and Malacca 17^05-1405 ,

J.Ii.STS.A.S., vol, 38, pt. I, Kuala
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Ranlr l and the Wu.judiyyah of 17th
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MonograpE" 4915, Kuala Lumpur.

Al-Farq, bayn al-Eiraq , translated
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1935»

Hikay at Han g Tuah , edited and
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878

ibn Battutali, M. ' i

Borie, H:

Brandstetter, R:

Browne, E.G:
Bruckhardt, T:
Cassirer, E:

Ctiase, S;

Cb.au Ju-Kua:

Bavis, H:
Dempwolff, 0:

Djajadiningrat, R.

lravels of Ibn B attut ab in ksia and
Afric a T~ 1325-'! 3 5^ ,translated into
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London, 1953.

A n account of tbe Mantras, a savage
Tribe of tbe Malay Peninsula , in
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An introduction to Indonesian
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'by C.O. Blagden, London, 1918.

A l iterary bistory of Persi a,

Cambridge, 1958, 4v,

A n introduction to tbe S ufl doctrin es,
Labore, 1959 k

Tbe pbilosopby of symbolic forms ,
translated into Englisb by S. Langer,
New Haven, 1953? 2v., vol. 1:

Language and Mytb .

I be tyranny of words , London, 1938.

Cbau Ju-Kua on the Chinese and Arab
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translated into English by F. Hirtk
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1911«

Tbe Persian mystics: Jalalu ? l-Dln
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yergleicbende Lautlebre des

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T^-l938 r ,'lv".. ” '

H: Critisbb overzict yan de in Maleiscbe
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879

Doorenbos, J:

Drewes, G«V7. J:

Fakhry, M:
Flew, A:

al-Ghazzali, M:

Gihh, E.J.W:

De geschriften van Hamzah Pansoeri ,

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Eeview of De geschriften van Hamzah
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Review of Malay Sufism of L.H. Johns,
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Islamic o c casionalism , London, 1958.

Essays in conceptual analysis , edited
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Kimiya - i - Sa'adat , edited hy
IT Lram"J Teheran"," 1953-195H, 2v. in 1.

The Hlchemy of Happiness , translation
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London, 1910.

Mi shkatu’1 -Lnwar, edited hy -i. * ii..

7 dfTfi, Cairo", 1964.

Th e Hiche fo r Lights , transiation
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Tahafut al- Falas ifah , translated into
EnglTsh"hy 'S.X7 Kamali, Lahore, 1958.

Th e confessions of an inq.uiring spirit ,
translated into Tngllsh ( The' confess -
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ZoSEon"1^— -

Erom al“Ghazzali's hook of the Ihya
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translated into English Fy'E.LH
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History of Ottoman poetry, London,

T9DD-T9C)9 , 6v"—

880

Goichon, A.I1:

Guĕnon, R:

Hall, D.G.E:

i"bn Hazm

Henle, P:

Hujwirl, 'A:

PTaH . osop Iiie dh.Lv. icenne et son iniluence
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An int roduc tion t o th e Hindu doctrines ,

EonSonT •

Man and his becoming , London, 194*5*

Historians of Southeast Asia , edited
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dl-Pisal fI»l-Milal wa’l-Ahwa wa»l-
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Language, thought and culture , edited
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Inge, W.R:

Lhe philosophy of Plotinus , London,

1952» Sv7

Iqbal, M:

*Iraqi, I:
Iskandar, T:

Izutsu, T:

T he development of metaphysics in
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Si x lectures o n th e rec onstruction
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Kulli.yya.t-i- 1 Iragl , edited by S.
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De Hika ( jat Lt.jeh , dissertation, the
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Utus atau Iltas ?, Majallah Dev/an Bahasa
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T he structure of the ethical terms
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God. and man in the Koran, Tolyo, 1964-.

The concept of belief in Islamic
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881

Jotms,

Jami, H. '-l.R;

JllT, ’A*K;

Jumus, M:
Juynbo.il, Th. W:

Kal abadbT, A.B;

Kant , E:

Korzybski, 0.4. I
Kraemer, H;

Malay Sufism, dissertation,
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Lawa’ili fT bayan ma'anT 'irfaniyyab,
text and translation rnto Englisb by
EoH. Wbinfield and M.M. Qazvini,
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Al-Insanu’1-K a mil , Cairo, 1956,

2v. in 1. ..

Lafsir Qur’an Karim , Djakarta, 1957«

Handleiding t ot de kennis van de
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Kitab al-Ta’arruf li Madbbab Lbl
a l-Ta s ww uf transiated Tnto Englrsb
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Critlgue of Practical Reason ,
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Beck, Hew York, 1956.

Critigue of Pure Reason , translated
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Sc ience and sanity , Lakeville, 1958.

Een Javaanscbe Primbon uit de
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Langer, S;

Pbilo;

key , Cambridge,

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Lings, M:

Indonesian trade and society , tbe
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L Moslem sa int of tbe 20tb centur;
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Maimonides, M:

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882

Mead, <J.P:

Munstii, 'd:
Mustawfl, H:

Nicholson, R.A:

NieuwenlTuigze, C.
Ni'matu^Llah, S.'

Ogden C.F. and

Richards I.A:

Pigec<.ud, Th:

Pirenne, II:

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Hikayat pelayaran i.hdullah (Rari
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Huhammad and Charlemange , translated
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Plato:

Plotinus:

Poerbatoaraka, R.Ng

Popper, W:

al -Qush.ayrl, A. Q;
Rabino di Borgomale

Radhakrishnan, S:

Rassers, V/.H:

Rinkes, D.A:

Rumi, Ji

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Sa'dl, M:

Sapir, E:

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The Six Enneads , translated into
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Arjuna W.iwaha , romanized and
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The secret ros e gardon of Sa^du^l-Din
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Ma,jma 1 u’ 1-Ba h rayn , translated into
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Understanding Islam , London, 1963«

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A.R: Talsrr al-Q,ur*an t Cairo, 1901, 2v.

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Wittgenstein 1 s Tractatus , Oxford, 1960.

885

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TTaomas, E.J:
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Voorhoeve, P:

Watt, M:

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Wh.orf, B:

Wier, H:

Windelband, W:
Winstedt, R o 0:

Wittgenstein, L:

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Semantics, an introduction tothe
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Twee M aleise geschriften yan
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